H€ IMITflTION OF
PRINTED AND PUBLISHED BY THE
AS WRITTEN BY THOMAS A KEMPIS
TRANSLATED BY RICHARD WHITFORD
AND DECORATED BY VALENTI ANGELO
PETER PAUPER PRESS • MT. VERNON
THE IMITATION OF CHRIST
First Latin Edition circa 1486
First English Version 1503
First Edition of the present translation 1556
Re-edited into modern English by
Wilfrid Raynal, O.S.B. 1872
CONTENTS • THE FIRST BOOK
ADMONITIONS USEFUL FOR A SPIRITUAL LIFE
CHAP. PAGE
1 . Of the Imitation or Following of Christ, and of the
despising of all vanities of the world 8
1. Against vain secular cunning, and of a meek knowing, etc. 10
3 . Of the teaching of truth 1 1
4. That light credence is not to be given to words 1 4
5. Of the reading of Holy Scripture 14
6. Of inordinate affections 15
7. That vain hope and elation of mind are to be fled, etc. 1 5
8. That much familiarity is to be avoided 1 6
9. Of meek subjection and obedience, etc. 17
1 0. That we should avoid superfluity of words, etc. 1 8
1 1 . The means to get peace, and of desire to profit in virtues 1 9
12. Of the profit of adversity 20
13. Of temptations to be resisted 21
14. That we shall not judge lightly other men's deeds, etc. 24
1 5. Of works done in charity 25
16. Of the suffering of other men's defaults 26
1 7. What should be the life of a true religious person 27
18. Of the examples of holy Fathers 27
1 9. Of the exercises of a good religious person 29
20. Of the love of loneliness and silence 32
21. Of compunction of the heart 35
22. Of the considering of the misery of mankind, and
wherein the felicity of man standeth 37
23. Of the remembrance of death 39
24. Of the Last Judgment, and of the pain that is ordained
for sin 42
25. Of the fervent amending of all our life, and that we
shall specially take heed of our own soul's health, etc. 45
CONTENTS • THE SECOND BOOK
ADMONITIONS TENDING TO THINGS INTERNAL
1 . Of inward conversation 52
2. Of the meek knowing of our own defaults 55
3. How good it is for a man to be peaceful 56
4. Of a pure mind and a simple intent 58
5. Of the knowing of ourself 59
6. Of the gladness of a clean conscience 60
7. Of the love of Jesus above all things 61
8. Of the familiar friendship of Jesus 61
9. Of the wanting of all solace and comfort 64
1 0. Of yielding thanks to God for His manifold graces 68
11. Of the small number of the lovers of the Cross 70
12. Of the way of the Cross, and how profitable patience is
in adversity 71
CONTENTS • THE THIRD BOOK
THE INWARD SPEAKING OF CHRIST
TO A FAITHFUL SOUL
1 . Of the inward speaking of Christ to a faithful soul 78
2. How Almighty God speaketh inwardly to man's soul, etc. 79
3. That the words of God are to be heard with great
meekness, etc. 80
4. How we ought to be conversant before God in truth, etc. 83
5. Of the marvellous effect of the love of God 84
6. Of the proof of a true lover of God 87
7. How grace is to be kept close through the virtue of
meekness 89
8. How through meekness we should think ourselves to
be vile and abject in the sight of God 91
9. How all things are to be referred to God, etc. 93
10. That it is sweet and delectable to serve God, etc. 94
1 1 . That the desires of the heart ought to be well examined 96
12. How we should keep patience, and continually strive
against all concupiscence 97
13. Of the obedience of a meek subject, etc. 98
14. Of the secret and hidden judgments of God, etc. 100
1 5. How man shall order himself in his desires 101
1 6. That the very true solace and comfort is in God 103
1 7. That all our study and business of mind ought to be
put in God 104
1 8. That all temporal miseries are gladly to be borne, etc. 1 05
19. Of patient suffering of injuries and wrongs, etc. 106
20. Of the acknowledging of our own infirmities, etc. 107
21. How a man should rest in God above all things 1 09
22. Of remembering the great and manifold benefits of God 1 1 2
23 . Of four things that bring peace into the soul 114
24. That it is not good to search curiously another man's life 116
25. In what thing the peace of heart and greatest profit of
man standeth 117
26. Of the excellence and worthiness of a free mind 118
27. That private love most hindereth a man from God 119
28. Against the evil sayings of detractors 121
29. How Almighty God is to be inwardly called unto, etc. 1 22
30. Of the help of God to be asked, and of a full trust to
recover through devout prayer our former grace 1 23
3 1 . How we should forget all creatures, that we may find
our Creator 125
32. How we should forsake ourselves, and thrust all
covetise out of our hearts 1 27
33. Of the unstableness of man's heart, etc. 128
34. How our Lord God savoureth to His lover sweetly, etc. 129
35. That there is no full surety from temptation in this life 131
36. Against the vain judgments of men 132
37. Of a pure and a whole forsaking of ourself, etc. 133
38. How a man shall rule himself in outward things, etc. 135
39. That a man should not be importune in his business 1 36
40. That a man hath no goodness of himself, etc. 1 37
41. How all temporal honour is to be despised 138
42. That our trust is not to be put in worldly people 1 39
43. That we should eschew vain secular cunning 140
44. That we should not regard much outward things, etc. 141
45. That men be not always worthy of belief, etc. 142
46. That we shall put all our confidence in God when evil
words be spoken to us 144
47. How all grievous things in this life are gladly to be
suffered, for winning of the life that is to come 146
48. Of the day of Eternity, and of the miseries of this life 148
49. Of the desire of everlasting life, and of the great
reward that is promised, etc. 1 50
50. How a man that is desolate ought to offer himself
wholly to God 1 53
51. That it is good that a man give himself to meek
bodily labours, etc. 156
52. That a man shall not think himself worthy to have
comfort, but rather to have sorrow and pain, etc. 1 57
53 . That grace will not be mixed with love of worldly things 1 59
54. Of the divers movings between nature and grace 160
55. Of the corruption of nature and the worthiness of grace 1 64
56. That we ought to forsake ourselves, and to follow
Christ by bearing His cross 166
57. That a man shall not be overmuch cast into heaviness 1 68
58. That a man shall not search the judgments of God 169
59. That all our hope and trust is to be put in God alone 1 73
CONTENTS • THE FOURTH BOOK
CONCERNING THE SACRAMENT
1 . With how great reverence Christ is to be received 177
2. That the great goodness and charity of God is given
to man in this blessed Sacrament 181
3. That it is very profitable oft to be houseled 1 83
4. That many commodities be given to them that devoutly
receive this holy Sacrament 1 85
5. Of the worthiness of the Sacrament of the altar, etc. 1 87
6. Of the inward remembrance and exercise that a man
ought to have afore receiving of the Body of Christ 1 89
7. Of the discussing of our own conscience, and of the
purpose of amendment 189
8. Of the oblation of Christ on the cross, and of a full
forsaking of ourselves 1 9 1
9. That we ought to offer ourselves and all ours to God, etc. 1 91
10. That the Holy Communion is not lightly to be forborne 194
1 1 . That the Body of Christ and Holy Scripture are most
necessary for the health of man's soul 196
1 2. That he that shall be houseled ought to prepare himself
thereto with great diligence 199
13. That a devout soul should greatly desire with all his
heart to be united to Christ in this blessed Sacrament 20 1
1 4. Of the burning desire that some devout persons have
had to the Body of Christ 203
15. That the grace of devotion is gotten through meekness 204
1 6. That we should open all our necessities to Christ, etc. 205
1 7. Of the burning love and great affection that we should
have to receive Christ 206
1 8. That a man should not be a curious searcher of this
holy Sacrament, but a meek follower of Christ, sub
duing always his reason to faith 208
BOOK ONE
ADMONITIONS
USEFUL FOR
A SPIRITUAL
LIFE
Mf^ "^
E THAT followeth me, saith Christ our
Saviour, shall not walk in darkness, but shall
have the light of life. These be the words of
our Lord Jesus Christ, whereby we be ad
monished and warned, that we shall follow
His teachings and His manner of living, if we
will truly be illumined and be delivered from
all blindness of heart. Let all the study of our
heart be, therefore, from henceforth to have
our meditation wholly fixed in the life and in
the holy teachings of Jesus Christ: for His
teachings are of more virtue and of more ghost
ly strength than are the teachings
of all Angels and Saints.
And he that through grace might have the inner eye of his
soul opened into soothfast beholding of the Gospels of
Christ, should find in them Manna, that is to say, spiritual
food of the soul : but it is oftentimes seen that some persons,
who often hear the Gospels of Christ, have little sweetness
therein: and that is, for that they have not the spirit of
Christ.
Wherefore, if we will have the true understanding of
Christ's Gospels, we must study to conform our life to His
life as nigh as we can.
What availeth it a man to reason high secret mysteries of
the Trinity, if he lack meekness, whereby he displeaseth the
Trinity? Truly nothing. For high curious reasons make not
a man holy nor rightwise, but a good life maketh him beloved
with God. I had rather feel compunction of heart for my
sins, than only to know the definition of compunction. If
thou knewest all the Bible without the book, and also the
sayings of all philosophers by heart, what should it profit
thee without grace and charity? All that is in this world is
vanity, but to love God and only to serve Him. This is the
most noble and the most excellent wisdom that may be in
any creature — by despising of this world to draw daily
nearer and nearer to the kingdom of heaven.
It is therefore a great vanity to labour inordinately for
worldly riches, which shortly shall perish, and to covet
honour, or any other inordinate pleasures or fleshly delights
in this life, whereby a man after this life shall be sore and
grievously punished. How great a vanity is it also to desire
a long life, and little to care for a good life: to heed things
present, and not to provide for things that are to come : to
love things that shortly shall pass away, and not to haste
thither where is joy everlasting.
Also have this common proverb oft in thy mind: That
the eye is not satisfied nor fully pleased with the sight of any
bodily thing, nor the ear with hearing: and therefore study
9
to withdraw the love of thy soul from all things that be
visible, and turn it to things that be invisible. For they that
follow their sensuality hurt their own conscience, and lose
the grace of God.
2. AGAINST VAIN SECULAR CUNNING, AND OF A MEEK
KNOWING OF OURSELF.
'VERY man naturally desireth to know : but what avail -
eth knowledge without the dread of God? A meek
husbandman that serveth God is much more accept
able to Him than is a curious philosopher who considering
the course of heaven wilfully f orgetteth himself : he that well
knoweth himself is vile and abject in his own sight, and hath
no delight in the vain praisings of man. If I knew all things
that be in this world without charity, what would it avail
me before God, that judgeth every man after his deeds?
Let us therefore cease from the desire of such vain knowl
edge : for oftentimes is found therein great distraction and
deceit of the enemy, whereby the soul is much hindered and
let from the perfect and true love of God. They that have
great cunning desire commonly to be seen and to be holden
wise in the world. But there be many things, the knowledge
of which bring but little profit and fruit to the soul, and he
is very unwise that taketh heed to any other thing, than to
that which shall profit him to the health of his soul. Words
feed not the soul; but a good life refresheth the mind, and a
clean conscience bringeth a man to a firm and stable trust in
God.
The more cunning thou hast, if thou live not thereafter,
the more grievously shalt thou be judged for the misusing
thereof. Therefore, raise not thyself into pride for any craft
or cunning that is given unto thee, but have the more fear
and dread in thy heart; for certain it is that thou must here
after yield the straiter account. If thou think that thou know-
10
est many things and hast great cunning, yet know that there
be many more things that thou knowest not: and so thou
mayest not right wisely think thyself cunning, but oughtest
rather to confess thine ignorance. Why wilt thou prefer
thyself before another, sith there be many others more excel
lent and more cunning than thou, and better learned in the
law? If thou wilt anything learn and know profitably to the
health of thy soul, learn to be unknown and be glad to be
holden vile and nought.
The most high and the most profitable cunning is this,
that a man have a soothfast knowledge and a full despising
of himself. Also not to presume of himself, but always to
judge and think well and blessedly of another, is a sign and
a token of great wisdom, and of great perfection, and singu
lar grace. If thou see any person sin or commit any great
crime openly before thee, yet judge not thyself to be better
than he, for thou knowest not how long thou shalt persevere
in goodness. We be all frail: but thou shalt judge no man
more frail than thyself.
3. OF THE TEACHING OF TRUTH.
HAPPY and blessed is that person whom truth teacheth
and informeth, not by figures and deceitful voices, but
as the truth is : our opinion and our wit many times
deceive us, for we see not the truth. What availeth us the
knowledge of such things as shall neither help us at the day
of judgment if we know them, nor hurt us if we know them
not! It is therefore great folly to be negligent in such things
as be profitable and necessary to us, and to labour for such
things that be but curious and damnable. Truly, if we do so,
we have eyes but we see not.
And what availeth us the knowledge of the kind and
working of creatures? Truly nothing. He to whom the Ever
lasting Word (that is, Jesus) speaketh is discharged of many
II
vain opinions. Of that Word all things proceed, and all
things openly shew and cry that He is God. No man without
Him understandeth the truth, nor rightly judgeth. But he to
whom all things are one, and he that all things draweth into
one, and all things setteth in one, and desireth nothing but
one, may quickly be established in heart, and be fully paci
fied in God.
O Truth, that God art, make me one with Thee in perfect
charity; for all that I read, hear, or see without Thee is
grievous to me : for in Thee is all that I will or may desire.
Let all doctors be still in Thy presence, and let all creatures
keep themselves in silence, and do Thou only Lord speak
to my soul. The more that a man is joined to Thee and the
more that he is gathered together in Thee, the more he
understandeth without labour high secret mysteries, for he
hath received from above the light of understanding.
A clean, pure, and a stable heart is not broken nor lightly
overcome with ghostly labours, for he doeth all things to
the honour of God : and for that he is clearly mortified to
himself, therefore he coveteth to be free from following his
own will. What hindereth thee more than thy affections,
not fully mortified to the will of the spirit? Truly nothing
more.
A good devout man so ordereth his outward business that
it draweth him not to the love of it; but that he compel it to
be obedient to the will of the spirit, and to the right judgment
of reason. Who hath a stronger battle than he that laboureth
to overcome himself? And this should be our daily labour
and our daily desire to overcome ourself, that we may be
made stronger in spirit, and increase daily from better to
better. Every perfection in this life hath some imperfection
annexed unto it; and there is no knowledge in this world,
but that is mixed with some blindness of ignorance. And
therefore a meek knowing of ourself is a surer way to God
than is the searching for highness of cunning.
12
Cunning well-ordered is not to be blamed, for it is good
and cometh of God: but a clean conscience and a virtuous
life is much better and more to be desired. Because some men
study to have cunning rather than to live well, therefore they
err many times and bring forth little good fruit, or none.
O if they would be as busy to avoid sin and to plant virtues
in their souls as they be to move questions, there should not
be so many evil things seen in the world, nor so much evil
example given to the people, nor yet so much dissolute living
in religion! At the day of judgment it shall not be asked of
us what we have read, but what we have done : nor how well
we have said, but how religiously we have lived.
Tell me now, where be all the great Clerks and famous
Doctors, whom thou hast well known? When they lived
they flourished greatly in their learning, and now other men
occupy their prebends and promotions, and I cannot tell
whether they think any thing of them: in their life they
were holden great in the world, and now is little speaking of
them. O how shortly passeth away the glory of this world
with all the false deceivable pleasures of it! Would to God
their life had accorded well with their learning, for then had
they well studied and read! How many perish daily in this
world by vain cunning, that care little for a good life nor
for the service of God. And because they desire rather to
be great in the world than to be meek, therefore they vanish
away in their learnings as smoke in the air.
Truly he is great that hath great charity; and he is great
that is little in his own sight, and that setteth at nought all
worldly honour.
He is very wise that accounteth all worldly pleasures as
vile dung, so that he may win Christ. And that person is
very well taught who forsaketh his own will and followeth
the will of God.
4. THAT LIGHT CREDENCE is NOT TO BE GIVEN TO WORDS.
[ T i s not good lightly to believe every word or instinct that
cometh, but the thing is advisedly and leisurely to be con
sidered and pondered, that Almighty God be not offended
through our lightness. But alas for sorrow! We be so frail,
that we anon believe of another evil sooner than good.
Nevertheless perfect men be not so light of credence/ for
they know well that the frailty of man is more prone to evil
than to good, and that it is in words very unstable. It is there
fore great wisdom not to be hasty in our deeds; nor to trust
much in our own wits; nor lightly to believe every tale; nor
to shew anon to others all that we hear or believe. Take al
ways counsel of a wise man, and covet rather to be instructed
and ordered by another, than to follow thine own invention.
A good life maketh a man wise to God, and instructeth him
in many things, that a sinful man shall never feel nor know.
The more meek that a man is in himself, and the more obedi
ent that he is to God, the more wise and the more peaceful
shall he be in everything that he shall have to do.
5. OF THE READING OF HOLY SCRIPTURE.
' H A R I T Y is to be sought in Holy Scripture and not elo
quence. And it should be read with the same spirit
that it was first made. We ought also to seek in Holy
Scripture ghostly profit rather than curiosity of style, and
as gladly shall we read simple and devout books as books of
high learning and cunning. Let not the authority of thine
author mislike thee, whether he were of great cunning or
little : but let the love of the very pure truth stir thee to read.
Ask not who said this, but take heed what is said. Men pass
lightly away, but the truth of the Lord endureth for ever.
Almighty God speaketh to us in His Scripture in divers
manners without accepting of persons : but our curiosity oft
hindereth us in reading of Scripture, when we will reason
«4
and argue things that we should meekly and simply pass
over. If thou wilt profit by reading of Scripture, read meekly,
simply, and faithfully, and never desire to have thereby the
name of cunning. Ask gladly and hear meekly the sayings
of Saints, and mislike not the parables of ancient Fathers,
for they were not spoken without great cause.
6. OF INORDINATE AFFECTIONS.
t I i H E N a man desireth any thing inordinately, forthwith
I he is unquiet in himself. The proud man and the covet-
%J^J ous man never have rest: but the meek man and the
poor in spirit live in great abundance of rest and peace. A
man that is not yet mortified to himself, is lightly tempted
and overcome in little and small temptations. And he that is
weak in spirit and is yet somewhat carnal and inclined to
sensible things, may hardly withdraw himself from worldly
desires. Therefore he hath oft great grief and heaviness of
heart, when he withdraweth himself from them; and he
disdaineth anon, if any man resist him.
If he obtain that he desireth, yet is he unquieted with
grudge of conscience, for he hath followed his passion which
nothing helpeth to the getting of that peace he desired. By
resisting of passions, then, is gotten the very true peace of
heart, and not by following them. There is, therefore, no
peace in the heart of a carnal man, nor in the heart of a man
that giveth himself all to outward things : but in the heart of
a ghostly man, who hath his delight in God, is found great
peace and inward quietness.
7. THAT VAIN HOPE AND ELATION OF MIND ARE TO BE
FLED AND AVOIDED.
HE is vain that putteth his trust in man, or in any crea
ture. Be not ashamed to serve others for the love of
Jesus Christ, and to be poor in this world for His sake :
trust not thyself, but all thy trust set in God: do what is in
thee to please Him, and He shall well help forth thy good
will. Trust not in thine own cunning/ neither in the cunning
or policy of any creature living, but rather in the grace of
God, which helpeth meek persons; and those that presume
of themselves/ He sufTereth to fall till they be meek.
Glorify not thyself in thy riches/ nor in thy worldly
friends/ for that they be mighty; but let all thy glory be in
God only/ that giveth all things/ and that desireth to give
Himself above all things. Exalt not thyself for the largeness
or fairness of body/ for with a little sickness it may be soon
defouled. Joy not in thyself for thy ability or readiness of
wit/ lest thou displease God/ of whose gift it is all that thou
hast.
Hold not thyself better than another/ lest haply thou be
thereby impaired in the sight of God/ Who knoweth all that
is in man. Be not proud of thy good deeds/ for the judgments
of God be other than the judgments of man/ to Whom it
displeaseth oft times that which pleaseth man. If thou have
any goodness or virtue in thee/ believe yet that there is much
more goodness and virtue in others/ so that thou mayest
always keep thee in meekness. It hurteth not though thou
hold thyself worse than any other/ though it be not so in
deed; but it hurteth much if thou prefer thyself above any
other/ be he never so great a sinner. Great peace is with the
meek man/ but in the heart of the proud man is always envy
and indignation.
8. THAT MUCH FAMILIARITY is TO BE AVOIDED.
OPEN not thy heart to every person/ but to him that is
wise, secret/ and dreading God. Be seldom with young
folks and strangers; flatter not rich men, and afore
great men do not lightly appear. Accompany thyself with
meek persons and simple in heart, who be devout and of
good governance, and treat with them of things that may
10
I
edify and strengthen the soul. Be not familiar to any woman/
but all good women commend to God. Covet to be familiar
only with God and with His Angels : but the familiarity of
man, as much as thou mayest, look thou eschew. Charity is
to be had to all : but familiarity is not expedient. Sometimes
it happeneth that a person unknown through his good fame
is much commendable, whose presence afterwards liketh us
not so much. We ween sometimes with our presence to please
others, when we rather displease them, through the evil
manners and evil conditions that they see and will consider
in us.
9. OF MEEK SUBJ ECTION AND OBEDIENCE, AND THAT WE
SHOULD GLADLY FOLLOW THE COUNSEL OF OTHERS.
T is a great thing to be obedient, to live under a prelate, and
in nothing to seek our own liberty. It is a much surer way
to stand in the state of obedience, than in the state of prel
acy. Many be under obedience more of necessity than to
charity, and they have great pain, and lightly murmur and
grudge : and they shall never have liberty and freedom of
spirit, till they wholly submit themselves unto their superior.
Go here and there where thou wilt, and thou shalt never
find perfect rest; but in meek obedience under the govern
ance of thy prelate. The imagining and changing of place
hath deceived many a religious person. Truth it is, that every
man is disposed to do after his own will, and best can agree
with them that follow his ways. But if we will that God be
amongst us, we may sometimes leave our own will, (though
it seem good), that we may have love and peace with others.
Who is so wise that he can fully know all things? Truly no
one. Therefore trust not too much to thine own wit, but hear
gladly the counsel of others. And if percase the thing which
thou wouldst have done be good and profitable, and yet
nevertheless thou leavest thine own will therein, and follow-
est another, thou shalt find much profit thereby. I have
oftentimes heard say, that it is the surer way to hear and take
counsel than it is to give it. It is good to hear every man's
counsel; but not to agree, when reason requireth, is a sign
of a great singularity of mind, and of much inward pride.
10. THAT WE SHOULD AVOID SUPERFLUITY OF WORDS,
AND THE COMPANY OF WORLDLY-LIVING PEOPLE.
FLEE the company of worldly-living people as much as
thou mayest: for the treating of worldly matters abat-
eth greatly the fervour of spirit : though it be done with
a good intent, we be anon deceived with vanity of the world,
and in manner are made as thrall unto it, if we take not good
heed. I would I had held my peace many times when I have
spoken, and that I had not been so much amongst worldly
company as I have been. But why are we so glad to speak
and commune together, sith we so seldom depart without
some hurt of conscience? This is the cause: By our com
muning together we think to comfort each other, and to
refresh our hearts when we be troubled with vain imagina
tions, and we speak most gladly of such things as we most
love, or else of things that be most contrarious unto us.
But alas for sorrow! All is vain that we do; for this out
ward comfort is no little hindrance of the true inward com
fort that cometh of God. Therefore it is necessary that we
watch and pray, that the time pass not away from us in idle
ness. If it be lawful and expedient to speak, speak then of
God and of such things as are to the edifying of thy soul or
of thy neighbour's. An evil use and a negligence of our
ghostly profit maketh us oftentimes to take little heed how
we should speak. Nevertheless, sometimes it helpeth right
much to the health of the soul, a devout communing of
spiritual things, specially when men of one mind and spirit
in God do meet and speak and commune together.
18
1 1 . THE MEANS TO GET PEACE, AND OF DESIRE TO PROFIT
IN VIRTUES.
0 i |E MIGHT have much peace, if we would not meddle
I with other men's sayings and doings, that belong not
U^J unto us. How may he long live in peace, that wilfully
will meddle with other men's business, and that seeketh
occasions abroad in the world, and seldom or never gather-
eth himself together in God? Blessed be the true simple, and
meek persons, for they shall have great plenty of peace.
Why have many Saints been so perfectly contemplative, for
they always studied to mortify themselves from worldly
desires, that they might freely with all the power of their
heart tend to our Lord! But we be occupied with our pas
sions, and be much busied with transitory things, and it is
very seldom that we may fully overcome any one vice. And
we be nothing quick to our duties, wherefore we remain cold
and slow to devotion. If we were perfectly mortified to the
world and to the flesh, and were inwardly purified in soul,
we should anon savour heavenly things, and somewhat
should we have experience of heavenly contemplation. The
greatest hindrance of the heavenly contemplation is, that we
are not yet clearly delivered from all passions and concupis
cence, and we enforce not ourself to follow the way that
holy Saints have gone before us : but when any little adver
sity cometh to us, we be anon cast down therein, and turn
us over-soon to seek man's comfort. But if we would as
strong men and as mighty champions fight strongly in this
ghostly battle, we should undoubtedly see the help of God
come in our need : for He is always ready to help all them
that trust in Him, and He procureth occasions of such battle,
to the end that we should overcome and have the victory,
and in the end to have the greater reward therefor.
If we set the end and perfection of our religion in these
outward observances, our devotion shall soon be ended.
Wherefore we must set our axe deep to the root of the tree,
'9
that we (purged from all passions) may have a quiet mind.
If we would every year overcome one vice, we should anon
come to perfection. But I fear rather, that contrariwise we
were better and more pure in the beginning of our conver
sion, than we be many years after we were converted. Our
fervour and desire to virtue should daily increase in us, as
we increase in age. But it is now thought a great thing, if we
may hold a little sparkle of the fervour that we had first. If
we would at the beginning break the evil inclination we have
to ourself and to our own will, we should after do virtuous
works easily, and with great gladness of heart.
It is a hard thing to leave evil customs, and it is harder to
break our own will, but it is most hard, evermore to lie in pain
and endlessly to lose the joys of heaven. If thou overcome
not small things and light, how shalt thou then overcome the
greater? Resist therefore quickly in the beginning thy evil
inclinations, and leave off wholly all thine evil customs, lest
haply by little and little they bring thee after to greater
difficulty. O if thou wouldst consider how great inward
peace thou shouldst have thyself, and how great gladness
thou shouldst cause in others, in behaving of thyself well,
I suppose verily thou wouldst be much more diligent to
profit in virtue than thou hast been before this time !
12. OF THE PROFIT OF ADVERSITY.
IT is good that we have sometime griefs and adversities, for
they drive a man to behold himself, and to see that he is
here but as in an exile, and be learned thereby to know
that he ought not to put his trust in any worldly thing. It is
good also that we surfer sometime contradiction, and that
we be holden of others as evil, and wretched, and sinful,
though we do well and intend well : for such things help us
to meekness and mightily defend us from vain-glory and
pride. We take God the better to be our judge and witness,
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when we be outwardly despised in the world, and the world
judgeth not well of us.
Therefore, a man ought to settle himself so fully in God,
that what adversity soever befall unto him, he shall not need
to seek any outward comfort. When a good man is troubled
or tempted, or is inquieted with evil thoughts, then he under-
standeth and knoweth that God is most necessary to him,
and he may nothing do that is good without Him. Then he
sorroweth, waileth, and prayeth for the miseries that he
rightfully sufTereth. Then it irketh him also the wretched
ness of this life, and he coveteth to be dissolved from this
body of death, and to be with Christ. Then also he seeth
well, that there may be no full peace nor perfect quietness
here in this world.
13. OF TEMPTATIONS TO BE RESISTED.
ns LONG as we live in this world we may not be fully
without temptation. For, as Job saith,The life of man
upon earth is a warfare; therefore every man should
beware well against his temptations, and watch in prayers
that the ghostly enemy find not time and place to deceive
him, which never sleepeth, but always walketh about, seek
ing whom he may devour. There is no man so perfect nor
so holy in this world, that he sometime hath not temptations.
And we may not fully be without them, for though they be
for the time very grievous and painful, yet if they be resisted
they be very profitable; for a man by experience of such
temptations is made more meek, and is also purged, and
informed in diverse manner, which he would never have
known, but by experience of such temptations.
All blessed Saints, that now be crowned in heaven, grew
and profited by temptations and tribulations, and those that
could not well bear temptations, but were finally overcome,
be taken perpetual prisoners in hell. There is no order so
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holy, no place so secret, that is fully without temptation, and
there is no man that is fully free from it here in this life : for
in our corrupt body we bear the matter whereby we be
tempted, that is, our inordinate concupiscence, wherein we
were born.
As one temptation goeth another cometh, and so we shall
always have somewhat to suffer: and the cause is, for we
have lost our innocence. Many folk seek to flee temptation,
and they fall the more grievously into it : for by only fleeing
we may not have victory, but by meekness and patience we
be made stronger than all our enemies.
He that only flieth the outward occasions and cutteth
not away the inordinate desires hid inwardly in the heart
shall come to him again, and grieve him more than they did
first. By little and little, with patience and sufferance, and
with the help of God, thou shalt sooner overcome tempta
tions than with thine own strength and importunity. In thy
temptation it is good that thou oft ask counsel, and that thou
be not rigorous to a person that is tempted; but be glad to
comfort him as thou wouldest be comforted.
The beginning of all evil temptations is inconstancy of
mind, and too little a trust in God. For as a ship without
guide is driven hither and thither with every storm, so an
unstable man, that anon leaveth his good purpose in God, is
diversely tempted. The fire proveth gold, and temptation
proveth the righteous man. We know not many times what
we can suffer, but temptation sheweth plainly what we are,
and what virtue is in us. It is necessary, in the beginning of
every temptation, to be well wary, for then the enemy is
soon overcome, if he be not suffered to enter into the heart/
but that he be resisted and shut out as soon as he proflereth
to enter.
For as bodily medicine is very late ministered, when the
sickness has been suffered to increase by long continuance;
so is it with temptation. First cometh to the mind an unclean
22
thought, and after followeth a strong imagination, and
then delectation and diverse evil motions, and in the end
followeth a full assent, and so by little and little the
enemy hath full entry, for he was not wisely resisted in the
beginning.
Some persons have their greatest temptations in the be
ginning of their conversion, some in the end, and some in a
manner all their life time be troubled therewith, and there
be many that be but lightly tempted : all this cometh of the
great wisdom and righteousness of God, which knoweth the
state and merit of every person, and ordaineth all things for
the best, and to the everlasting health and salvation of His
elect and chosen people.
Therefore we shall not despair when we be tempted, but
shall the more fervently pray unto God, that He of His in
finite goodness and fatherly pity vouchsafe to help us in
every need, and that He, according to the saying of St. Paul,
so prevent us with His grace in every temptation, that we
may be able to bear it. Let us humble ourselves therefore
under the mighty hand of God, for He will save all them
and exalt all them that be here meek and lowly in spirit.
In temptations and tribulations a man is proved how
much he hath profited, and his merit is thereby the greater
before God, and his virtues are the more openly shewed. It
is no great marvel if a man be fervent and devout when he
feeleth no grief : but if he can surfer patiently in time of temp
tation or other adversity, and therewithal can also stir him
self to fervour of spirit, it is a token that he shall greatly
profit hereafter in virtue and grace. Some persons be kept
from many great temptations, and yet daily they be over
come through little and small occasions, and that is of the
great goodness and sufferance of God to keep them in meek
ness, that they shall not trust nor presume of themselves,
that see themselves so lightly, and in so little things daily
overcome.
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14. THAT WE SHALL NOT JUDGE LIGHTLY OTHER MEN'S
DEEDS, NOR CLEAVE MUCH TO OUR OWN WILL.
HAVE always a good eye to thyself, and beware thou
judge not lightly other men. In judging other men a
man oft laboureth in vain, oft erreth, and lightly
ofTendeth God : but in judging himself and his own deeds, he
always laboureth fruitfully and to his ghostly profit. We
judge oftentimes after our own heart and affections, and not
after the truth : for we oft lose the true judgment through
our private love.
But if God were always the whole intent of our desire,
we should not so lightly err in our judgments, nor so lightly
be troubled, for that we be resisted of our will.
But commonly there be in us some inward inclination, or
some outward affection, that draweth our heart with them
from the true judgment. Many persons through a secret love
that they have to their self, work indiscreetly after their own
will, and not after the will of God, and yet they ween not
so : they seem to stand in great inward peace when things
follow after their mind, but if it follow otherwise than they
would, anon they be moved with impatience, and be right
heavy and pensive. By diversities of opinions be sprung
many times dissensions between friends and neighbours, and
also between religious and devout persons.
An old custom is hardly broken, and no man will lightly
be removed from his own will : but if thou cleave more to
thine own will, or to thine own reason, than to the meek
obedience of Jesus Christ, it will be long or thou be a man
illumined with grace. For Almighty God wills that we be
perfectly subject and obedient to Him, and that we ascend
and rise high above our own will, and above our own reason,
by a great burning love and a whole desire to Him.
1 5. OF WORKS DONE IN CHARITY.
FOR nothing in the world, nor for the love of any crea
ture, is evil to be done, but sometimes for the need and
comfort of our neighbour a good deed may be deferred,
or be turned into another good deed, for thereby it is not
destroyed, but is changed into better. Without charity the
outward deed is little to be praised : but whatsoever is done
of charity, be it never so little, or never so despicable in sight
of the world, it is right profitable before God, Who judgeth
all things after the intent of the doer, and not after the great
ness or worthiness of the deed.
He doth much that much loveth God, and he doth much
that doeth his deed well, and he doeth his deed well, that
doth it rather for the commonalty than for his own will.
A deed sometimes seemeth to be done of charity and love of
God, when it is rather done of carnality, and of a fleshly
love, than of a charitable love: for commonly some carnal
inclination to our friends, or some inordinate love to our-
self, or some hope of a temporal reward, or the desire of
some other profit, moveth us to do the deed, and not the
pure love of charity.
Charity seeketh not himself in that he doth, but he de-
sireth to do only that which shall be honour and praising to
God. He envieth no man, for he loveth no private love,
neither will he joy in himself, but he coveteth above all things
to be blessed in God. He knoweth well that no goodness
beginneth originally of man, and therefore he referreth all
goodness to God, of whom all things proceed, and in whom
all blessed Saints do rest in everlasting fruition.
Oh, he that had but a little sparkle of this perfect charity,
should feel soothfastly in his soul that all earthly things be
full of vanity!
16. OF THE SUFFERING OF OTHER MEN'S DEFAULTS.
SUCH defaults as we cannot amend in ourselves nor in
others, we must patiently suffer, till our Lord of His
goodness will otherwise dispose. And we shall think
that haply it so is best to be for proving of our patience,
without which our merits are but little to be pondered.
Nevertheless thou shalt pray heartily for such impediments,
that our Lord of His great mercy and goodness vouchsafe
to help thee, that thou mayest patiently bear them.
If thou admonish any person once or twice, and he will
not take it, strive not over much with him, but commit all to
God, that His will be done, and His honour in all His ser
vants, for He can well by His goodness turn evil into good.
Study always that thou mayest be patient in suffering of
other men's defaults, for thou hast many things in thee that
others do suffer of thee: and if thou canst not make thyself
to be as thou wouldst, how mayest thou then look to have
another to be ordered in all things after thy will? We would
gladly have others perfect, but will not amend our own
defaults.
We would that others should be straitly corrected for
their offences, but we will not be corrected. It misliketh us
that others have liberty, but we will not be denied of that
we ask. We would also that others should be restrained
according to the statutes, but we in nowise will be restrained.
Thus it appeareth evidently that we seldom ponder our
neighbour, as we do ourselves. If all men were perfect, what
had we then to suffer of our neighbours for God?
Therefore God hath so ordained that each one of us shall
learn to bear another's burden: for in this world no man is
without default, no man without burden, no man sufficient
to himself, nor no man wise enough of himself. Wherefore
it behoveth each one of us to bear the burden of others, to
comfort others, to help others, to inform others, and to in
struct and admonish others in all charity. Who is of most
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I
virtue appeareth best in time of adversity. Occasions make
not a man frail, but they shew openly what he is.
17. WHAT SHOULD BE THE LIFE OF A TRUE RELIGIOUS
PERSON.
T behoveth thee to break thine own will in many things, if
thou wilt have peace and concord with others. It is no little
thing to be in monasteries or in congregations, and to
continue there without complaining or missaying, and faith
fully to persevere there unto the end : blessed are they that
there live well and make a good end. If thou wilt stand surely
in grace, and much profit in virtue, hold thyself as an outlaw
and as a pilgrim here in this life, and be glad for the love of
God to be holden as a fool, and as a vile person, as thou art.
The habit and the tonsure help little, but the changing of
life and the mortifying of the passions make a person a per
fect and true religious. He that seeketh any other thing in
religion than purely God and the health of his soul, shall
find nothing there but trouble and sorrow, and he may not
long stand there in peace and quietness that laboureth not
to be least and subject to all.
It is good, therefore, that thou remember oft, that thou
comest to religion to serve and not to be served, and that
thou art called thither to suffer and to labour, and not to be
idle or tell vain tales. In religion a man shall be proved as
gold in a furnace, and no man may stand long there in grace
and virtue, but he will with all his heart meek himself for
the love of God.
18. OF THE EXAMPLES OF HOLY FATHERS.
BE H 0 L D the lively examples of holy Fathers and blessed
Saints, in whom flourished and shined all true perfec
tion of life and perfect religion, and thou shalt see how
little it is, and well nigh as nothing, that we do now in these
27
days, in comparison of them. O what is our life, if it be to
them compared ! They served our Lord in hunger and thirst/
in heat and in cold, in nakedness, in labour and weariness,
in vigils and fastings, in prayers and in holy meditations, in
persecutions and in many reproofs.
O how many and how grievous tribulations suffered the
Apostles, Martyrs, Confessors, Virgins, and other holy
Saints, that would follow the steps of Christ! They refused
honours and all bodily pleasures here in this life, that they
might always have the everlasting life. O how strait and
abject a life led the holy Fathers in wilderness ! How grievous
temptations suffered they! How fiercely were they with
their ghostly enemies assailed, and how fervent prayer of
fered they daily to God! What rigorous abstinence used
they, how great zeal and fervour had they to spiritual profit !
How strong battle held they against all sin, and how pure
and whole intent had they to God in all their deeds !
In the day they laboured, and in the night they prayed.
And though they laboured in the day bodily, yet they prayed
in mind, and so they spent their time always fruitfully, and
thought every hour short for the service of God: and for
the great sweetness that they had in heavenly contemplation
they forgot ofttimes their bodily refection. All riches, hon
our, dignities, kinsmen, and friends they renounced for the
love of God. They coveted to have nothing in the world, and
scarcely they would take what was necessary for the bodily
kind. They were poor in worldly goods, but they were rich
in grace and virtue. They were needy outwardly, but in
wardly in their souls they were replenished with grace and
ghostly comforts.
To the world they were aliens and strangers, but to God
they were right dear and familiar friends. In the sight of the
world and in their own sight they were vile and abject, but
in the sight of God and His Saints they were precious and
singularly elect. In them shined all perfection of virtue, true
28
meekness, simple obedience, charity, and patience, with
other like virtues and gracious gifts of God. Wherefore
they profited daily in spirit, and obtained great grace of
God. They be left as an example to all religious persons :
and more ought their examples to stir us to devotion, and to
profit more and more in virtue and grace, than the example
of the great multitude of dissolute and idle persons should
anything draw us aback.
O what fervour was in religious persons at the beginning
of their religion! What devotion in prayers! What zeal to
virtue ! What love to ghostly discipline ! And what reverence
and meek obedience flourished in them under the rule of
their superior! Truly their deeds yet bear witness that they
were holy and perfect, and so mightily subdued the world
and thrust it underfoot. Nowadays he is accounted virtuous
that is no offender, and that may with patience keep some
little sparkle of that virtue and fervour that he had first.
But alas for sorrow! It is through our own sloth and negli
gence, and through losing of time, that we be so soon fallen
from our first fervour into such a ghostly weakness and dul-
ness of spirit, that in manner it is too tedious to us for to
live. But would to God that the desire to profit in virtue
slept not so utterly in thee, that so oft hast seen the holy
examples of blessed Saints!
19. OF THE EXERCISES OF A GOOD RELIGIOUS PERSON.
> •!• 'H E jjf £ Of a gOQCj rej jgious man should snine in all vir-
V tue, and be inward as it appeareth outward. And that
| much more inward, for Almighty God beholdeth the
heart, Whom we should always honour and reverence as if
we were ever in His bodily presence, and appear before Him
as Angels clean and pure, shining in all virtue. We ought
every day to renew our purpose in God, and to stir our heart
to fervour and devotion, as though it were the first day of
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our conversion, and daily we shall pray and say thus : Help
me, my Lord Jesu, that I may persevere in good purpose,
and in Thy holy service unto my death, and that I may now
this present day perfectly begin, for it is nothing that I have
done in time past.
After our purpose, and after our intent shall be our re
ward. And though our intent be never so good, yet it is
necessary that we put thereto a good will and a great dili
gence. For if he that oftentimes purposeth to do well and to
profit in virtue, yet faileth in his doing, what shall he do
then, who seldom or never taketh such purpose? Let us
intend to do the best we can, and yet our good purpose may
happen to be hindered and letted in divers manners. And
our special hindrance is this, that we so lightly leave off our
good exercises that we have used to do before time : for it
is seldom seen that a good purpose wilfully broken may be
recovered again without great spiritual hindrance. The pur
pose of righteous men dependeth in the grace of God more
than in themselves, or in their own wisdom: for man pur
poseth, but God disposeth : nay, the way that man shall walk
in this world is not in himself but in the grace of God.
If a good custom be sometimes left off for help of our
neighbour, it may soon be recovered: but if it be left off
through sloth, or through our own negligence, it will greatly
hinder us, and hardly will it be recovered again. Thus it
appeareth that though we encourage ourselves all that we
can to do well, yet it is good that we always take such good
purpose, especially against such things as hinder us most.
We must also make diligent search both within us and with
out us, that we leave nothing inordinate unreformed in us,
as nigh as our frailty may suffer.
And if thou cannot for frailty of thyself do thus con
tinually, yet at the least, that thou do it once in the day,
evening or morning. In the morning thou shalt take a good
purpose for that day following, and at night thou shalt dis-
3°
cuss diligently how them hast behaved thee the day before,
in word, in deed, and in thought : for in them we do often
ofTend God and our neighbour. Arm thee as Christ's true
knight with meekness and charity, against all the malice of
the enemy. Refrain gluttony, and thou shalt more lightly
refrain all carnal desires. Let not the ghostly enemy find thee
all idle, but that thou be reading, writing, praying devoutly,
thinking, or some other good labour doing for the com
monalty. Bodily exercises are to be done discreetly: for that
which is profitable to one is sometimes hurtful to another:
and also spiritual labours done of devotion are more sure
done in private than in open place.
And thou must beware that thou be not more ready to
private devotions than to them that thou art bound to by
duty of thy religion. But when thy duty is fulfilled, then
add thereto, after as thy devotion giveth. All may not use
one manner of exercise, but one in one manner, another in
another manner, as they shall feel to be most profitable to
them. Also, as the time requireth, so divers exercises are to
be used, for one manner of exercise is necessary on the holy
day, another on the ferial day : one in the time of temptation,
another in the time of peace and consolation: one when we
have sweetness in devotion, another when devotion with-
draweth.
Also against principal feasts we ought to be more diligent
in good works and devoutly to call for help to the blessed
Saints, that then be worshipped in the Church of God, than
at other times, and to dispose ourselves in like manner, as
if we should then be taken out of the world, and be brought
into the everlasting feast in heaven.
And sith that bliss is yet deferred from us for a time, we
may well think that we be not yet ready, nor worthy to come
thereto. And therefore we ought to prepare ourselves to be
more ready another time. For, as St. Luke saith: Blessed is
that servant, whom his Lord when he cometh — at the hour
3'
of death — shall find ready: for He shall take him, and lift
him up high above all earthly things, into the everlasting joy
and bliss in the kingdom of heaven. Amen.
20. OF THE LOVE OF LONELINESS AND SILENCE.
SEEK for a convenient time to search thine own con
science, and think oft on the benefits of God. Leave off
all curious things, and read such matters as shall stir
thee to compunction of heart for thy sins, rather than read
only for occupying of the time. If thou wilt withdraw thy
self from superfluous words, and from unprofitable runnings
about, and from the hearing of rumours and vain tales, thou
shalt find time convenient to be occupied in holy medita
tions. The most holy men and women that ever were fled the
company of worldly-living men with all their power, and
chose to serve God in secret of their heart.
One holy man said : As oft as I have been among worldly
company, I have departed with less fervour of spirit than I
came. And this we know well when we talk long : for it is not
so hard to keep always silence, as it is not to exceed in words
when we speak much. It is also more light to be always soli
tary at home, than to go forth into the world and not offend.
Therefore he that intendeth to come to inward setting of
his heart to God and to have the grace of devotion, must
with our Saviour Christ withdraw him from the people. No
man may surely appear among the people, but he that
would gladly be solitary, if he might: nor no man is sure in
prelacy, but he that would gladly be a subject : no, none may
surely command, but he that hath learned gladly to obey :
and none joyeth truly, but he whose heart witnesseth that
he hath a clean conscience : yea, none speaketh surely, but
he that would gladly keep silence if he might.
The surety of good men and blessed men hath always
been in meekness and dread of God. And though such
32
blessed men shined in all virtue, yet they were not therefore
lifted up into pride, but were therefore the more diligent in
the service of God, and the more meek in all their doings.
On the contrarywise, the surety of evil men riseth of pride
and of presumption, and in the end it deceiveth them. There
fore think thyself never sure in this life, whether thou be
religious or secular : for ofttimes, they that have been holden
in the sight of the people most perfect, have been suffered
to fall more grievously for their presumption.
Also, it is much more profitable to many persons that
they have sometimes temptations (lest haply they think
themselves overmuch safe, and be thereby lift up into pride,
or run to seeking outward consolation,) than that they be
always without temptations. O how pure a conscience should
he have that would despise all transitory joy, and never
would meddle with worldly business! And what peace and
inward quietness should he have, that would cut away from
him all business of mind, and only think on heavenly things !
No man is worthy to have ghostly comforts, unless he
have first been well exercised in holy compunction. And if
thou wilt have compunction, go into a secret place, and put
from thee all the clamorous noise of the world: for the
Prophet David saith : Stand in awe, and sin not : commune
with your own heart upon your bed, and be still. In thy cell
thou shalt find great grace, which thou mayest lightly lose
without. Thy cell well continued shall wear sweet and pleas
ant to thee, and shall be to thee hereafter a right dear friend;
and if it be but ill kept, it shall grow very tedious and irksome
to thee. But if in the beginning thou be oft therein, and keep
it well in good prayers and holy meditations, it shall be after
to thee a special friend, and one of thy most special comforts.
In silence and quietness of heart a devout soul profiteth
much and learneth the hidden sentences of Scripture, and
findeth therein also many sweet tears in devotion, where
with every night she washeth her mightily from all filth of
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sin, that she may be so much the more familiar with God, as
she is dissevered from the clamorous noise of worldly busi
ness. Therefore they that for the love of virtue withdraw
them from their acquaintance and friends, our Lord with
His Angels shall draw nigh to them, and shall abide with
them. It is better that a man be solitary, and well take heed
of himself, than that he do miracles in the world, forgetting
himself. It is also a laudable thing in a religious person sel
dom to go forth, seldom to see others, and seldom to be seen
of others.
Why wilt thou see that which it is not lawful for thee to
have? The world passeth away, with all his concupiscence
and deceitful pleasures. Thy sensual appetite moveth thee
to go abroad, but when the time is past, what bearest thou
home again but remorse of conscience and unquietness of
heart? It is often seen that after a merry going forth fol-
loweth a heavy returning; and that a glad eventide causeth
a heavy morning: and so all fleshly joy entereth pleasantly,
but in the end it biteth and slayeth. What mayest thou see
without thy cell that thou mayest not see within? Lo, heaven
and earth, and all the elements, whereof all earthly things
be made ! What mayest thou elsewhere see under the sun
that may long endure?
And if thou might see all earthly things, and also have all
bodily pleasure present at once before thee, what were it
but a vain sight? Lift up thine eyes, therefore, to God in
heaven, and pray heartily that thou mayest have forgive
ness of thine offences. Leave vain things to them that will
be vain, and take thou heed only to those things that our
Lord commandeth thee. Shut fast the door of thy soul, that
is to say, thy imagination, and keep it warily from beholding
of any bodily thing, as much as thou mayest: and then lift
up thy mind to the Lord Jesu, and open thy heart faith
fully to Him, and abide with Him in thy cell, for thou shalt
not find so much peace without. If thou hadst not gone forth
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I
so much as thou hast done/ nor hadst given hearing to vain
tales, thou shouldst have been in much more inward peace
than thou art : but for as much as it delighteth thee to hear
new things, it behoveth thee therefore to suffer sometimes
both trouble of heart and unquietness of mind.
21. OF COMPUNCTION OF THE HEART.
F THOU wilt anything profit to the health of thy soul keep
thee always in the dread of God, and never desire to be
full)/ at liberty, but keep thee always under some whole
some discipline. Never give thyself to indiscreet mirth, for
any manner of thing, as nigh as thou mayest. Have perfect
compunction and sorrow for thy sins, and thou shalt find
thereby great inward devotion. Compunction openeth to
the sight of the soul many good things, which lightness of
heart and vain mirth soon driveth away. It is marvel that
any man can be merry in this life, if he consider well how
far he is exiled out of his country, and how great peril his
soul daily standeth in: but through lightness of heart and
negligence of our defaults we feel not the sorrow of our own
soul : but oftentimes we laugh when we ought rather to weep
and mourn, for there is no perfect liberty, nor true joy, but
in the dread of God and in a good conscience.
That person is right happy, that hath grace to avoid all
things that let him from beholding of his own sins, and that
can turn himself to God by inward compunction : and he is
happy also that avoideth all things that may offend, or
grieve his conscience. Fight strongly therefore against all
sins, and dread not overmuch, although thou be encumbered
by an evil custom, for that evil custom may be overcome
with a good custom. And excuse thee not that thou art hin
dered by other men; for if thou wilt leave thy familiarity
with others, they will surfer thee to do thy deeds without
impediment.
35
Meddle thee not with other men's goods, neither busy
thee in great men's causes: have always an eye to thyself/
and diligently inform and admonish thyself before all others.
If thou have not the favour of worldly-living people, sorrow
not therefor: but let this be thy daily sorrow, that thou
behavest not thyself in thy conversation, as it beseemeth a
good religious person to do. It is more expedient and more
profitable that a man sometimes lack consolations in this
life, than that he have them always after his own will,
namely, fleshly consolations. Nevertheless, that we have not
sometimes heavenly consolations, or that we so seldom feel
them as we do, is through our own default : for we seek not
to have true compunction of heart, nor do we cast fully away
from us false outward consolations.
Hold thyself therefore unworthy to have any consola
tion, and worthy to have much tribulation. When a man
sorroweth perfectly for his sins, then all worldly comforts
be painful to him. A good man fmdeth always matter enough
why he ought justly to sorrow and to weep : for if he behold
himself, or if he think on his neighbour, he seeth well that no
one liveth here without great misery, and the more thor
oughly he considereth himself, the more sorrow he hath.
And always the matter of true sorrow, and of true inward
compunction, is the remembrance of our sins, wherein we
be so wrapt on every side that we seldom behold any ghostly
things.
But if we would oftener think on our death than we do on
a long life, no doubt but we should more fervently apply
ourselves to amendment : and I believe also, that if we would
heartily remember the pains of hell and of purgatory, we
should more gladly sustain all labours and sorrows, and we
should not dread any pain in this world, whereby we might
avoid the pains that are to come.
But, forasmuch as these things go not to the heart, and
we yet love the flattering and false pleasures of this world,
therefore we remain cold and void of devotion, and oft it
is through the weakness of the spirit that the wretched body
so lightly complaineth. Pray, therefore, meekly to our Lord,
that He of His great goodness will give thee the spirit of
compunction, and say with the Prophet: How long, Lord?
wilt thou be angry for ever? shall thy jealousy burn like fire?
22. OF THE CONSIDERING OF THE MISERY OF MANKIND,
AND WHEREIN THE FELICITY OF MAN STANDETH.
n WRETCH thou art, whosoever thou be, whithersoever
thou turn thee, but if thou turn to God. Why art thou
so lightly troubled for that it falleth not to thee as
thou wouldst and desirest?Who is he that hath all things
after his will? Neither thou, nor I, nor any living man: for
none liveth here without some trouble or anguish, be he
King or Pope.
Who, thinkest thou, is in most favour with God? Truly,
he that sufTereth gladly most for God. But many persons,
weak and feeble in spirit, say thus in their hearts : Lo, how
good a life that man leadeth, how rich he is, how mighty he
is, how7 high in authority, how great in sight of the people,
how fair and beautiful in his bodily kind: but if thou take
heed to the goodness everlasting, thou shalt well see that
these worldly goods and worldly likings are but little worth,
and that they be rather more grievous than pleasant, for
they may not be had nor kept but by great labour and
business of mind. The felicity of man standeth not in abun
dance of worldly goods, for the mean is best. And, verily, to
live in this world is but misery : and the more ghostly that a
man would be, the more painful it is to him to live, for he
feeleth more plainly the defaults of man's corruption. For
to eat, to drink, to sleep, to wake, to rest, to labour, and to
serve all other necessities of the body is great misery and
great affliction to a devout soul, which would gladly be free
37
from the bondage of sin, that it might without hindrance
serve our Lord in purity of conscience and in cleanness of
heart.
The inward man is greatly grieved through the bodily
necessities in this world. Wherefore the Prophet David
desired that he might be delivered from such necessities. But
woe be to them that know not their own misery/ and greater
woe be to them that love this wretched and corruptible life :
for some love it so much, that if they might ever live here,
though they might get their living with labour and begging,
yet they would never care for the kingdom of heaven.
O mad and unfaithful creatures are they that so deeply
set their love in earthly things/ that they have no feeling/
nor taste/ but in fleshly pleasures! Truly in the hour of
death they shall know how vile, and how naughty it was/
that they so much loved. But holy Saints and devout fol
lowers of Christ/ did not what pleased the flesh/ nor what
was pleasant in the sight of the world, but they held their
whole intent and desire to things invisible, and feared lest
by sight of things visible they might be drawn down to the
love of them.
My well-beloved brother, lose not the desire to profit in
spiritual things, for thou hast yet good time and space. Why
wilt thou any longer defer the time? Arise, and now this
same instant begin, and say thus : Now is the time to labour
in good works, now is the time to fight in ghostly battle, and
now is the time for making amends for trespass that is passed.
When thou art troubled, then is the best time to merit and
get rewards of God. It behoveth thee to go through fire and
water before thou come to the place of recreation, and if
thou can but fully have the mastery over thyself thou shalt
never overcome sin, nor live without great tediousness and
sorrow. We would gladly be delivered from all misery and
sin : but because through sin we have lost our innocency, we
have lost also the very joy and felicity. Wherefore we must
hold us in patience, and with good hope abide the mercy of
God, till wretchedness and misery be overpassed, and this
bodily life be changed into the life everlasting.
O how great is the frailty of man, that he is ever ready
and prone to sin ! This day thou art confessed, and to-mor
row thou fallest again. Now thou purposest to beware, and
intendest to go forth strongly in good works, and shortly
after thou dost, as if thou never hadst taken such purpose.
Rightfully therefore we ought to meek ourselves, and never
to think in us any virtue or goodness, for that we be so frail
and unstable. Soon may that be lost through negligence,
which with much labour and special grace was hardly
gotten.
But what shall become of us in the end, when we so soon
wax dull and slow? Soothly sorrow and woe shall be to us,
if we fall to bodily rest now, as though we were in ghostly
security, when yet there appeareth not either sign or token
of virtue, or of good living, in our conversation. Wherefore
it were expedient to us, that we were yet again instructed as
novices to learn good manners, if haply there might by that
means be found hereafter any trust of amendment and
spiritual profit in our conversation.
23. OF THE REMEMBRANCE OF DEATH.
{^f*H E nour °f death will shortly come, and therefore take
^ heed how thou orderest thyself ; for the common prov-
I erb is true : To-day a man, to-morrow none. And when
thou art taken out of sight, thou art anon out of mind, and
soon shalt thou be forgotten. O the great dulness and hard
ness of man's heart, that only thinketh on things present,
and little provideth for the life to come! If thou didst well,
thou shouldst so behave thyself in every deed and in every
thought, as though thou shouldst in this instant die. If thou
hadst a good conscience, thou wouldst not much fear death.
39
It were better for thee to leave sin than fear death. O my
dear brother, if thou be not ready this day, how shalt thou
be ready to-morrow? To-morrow is a day uncertain, and
thou canst not tell whether thou shalt live so long.
What profit is it to us to live long, when we thereby so
little amend our life? Long life does not always bring us to
amendment, but ofttimes increaseth sin. Would to God
that we might be one day well conversant in this world!
Many reckon their years of conversion, and yet there is but
little fruit of amendment, or of any good example, seen in
their conversation. If it be fearful to die, peradventure it is
more perilous to live long. Blessed be those persons that ever
have the hour of death before their eyes, and that every day
dispose themselves to die. If thou ever sawest a man die,
remember that thou must needs go the same way.
In the morning doubt whether thou shalt live till night,
and at night think not thyself sure to live till to-morrow. Be
always ready, and live in such manner that death find thee
not unprovided. Remember how many have died suddenly
and unprovided, for our Lord hath called them in such an
hour as they least thought. And when that last hour shall
come, thou shalt begin to feel all otherwise of thy life past,
than thou hast done before. And thou shalt then sorrow
greatly that thou hast been so slow and negligent in the
service of God as thou hast been.
O how happy and wise therefore is he that laboureth now
to stand in such state in this life, as he would be found in at
his death ! Truly a perfect despising of the world and a fer
vent desire to profit in virtue, a love to be taught, a fruitful
labour in works of penance, a ready will to obey, a forsak
ing of ourself , and a willing suffering of all adversities for the
love of God, shall give us a great trust that we shall die well.
Now, whilst thou art in health, thou mayest do many good
deeds, but if thou be sick, I cannot tell what thou mayest do.
For why? Few be amended through sickness. And likewise,
40
they that go much on pilgrimage, be seldom thereby made
perfect and holy.
Put not thy trust in thy friends and thy neighbours,
neither defer thy good deeds till after thy death; for thou
shalt sooner be forgotten than thou weenest. Better it is to
provide for thyself betime, and to send some good deeds
before thee, than to trust to others who peradventure will
lightly forget thee. If thou be not now busy for thyself, and
for thine own soul's health, who shall be busy for thee after
thy death? Now is the time very precious, but alas for sor
row, that thou spendest the time so unprontably, in the
which thou shouldst win the life everlasting! The time
shall come, when thou shalt desire one day or one hour to
amend thee, but I wot not whether it shall be granted unto
thee. O my dear brother, from how great peril and dread
mightest thou now deliver thyself, if thou wouldst always
in this life dread to offend God, and always have the coming
of death suspect! Therefore study now to live so, that at the
hour of death thou mayest rather joy than dread. Learn now
to die to the world, that thou mayest then live with Christ.
Learn also to despise all worldly things that thou mayest
then freely go to Christ. Chastise now thy body with pen
ance, that thou mayest then have a sure and steadfast hope
of salvation.
Thou art a fool, if thou think to live long, sith thou art
not sure to live one day to the end. How many have been
deceived through trust of long life, and suddenly have been
taken out of this world or they had thought. How oft hast
thou heard say that such a man was slain, and such a man
was drowned, and such a man fell and broke his neck? This
man as he ate his meat was strangled, and this man as he
played took his death; one with fire, another with iron,
another with sickness, and some by theft have suddenly
perished! And so the end of all men is death, for the life of
man as a shadow suddenly fleeth and passeth away.
4'
Think oft, who shall remember thee after thy death, and
who shall pray for thee? Do now for thyself all thou canst,
for thou wettest not when thou shalt die, nor what shall
follow after thy death. Whilst thou hast time gather thee
riches immortal, think of nothing abidingly but on thy
ghostly health. Set thy study only on things that be of God,
and that belong to His honour. Make thee friends against
that time, worship the Saints and follow their steps, that
when thou shalt go out of this world they may receive thee
into the everlasting tabernacles.
Keep thee as a pilgrim and as a stranger here in this world
to whom nothing belongeth of worldly business. Keep thy
heart always free and lifted up to God, for thou hast here no
city long abiding. Send thy desires and thy daily prayers
always upward to God, and pray perseverantly, that thy
soul at the hour of death may blessedly depart out of this
world and go to Christ.
24. OF THE LAST JUDGMENT AND OF THE PAIN THAT IS
ORDAINED FOR SIN.
|N ALL things behold the end, and oft remember how thou
shalt stand before the high Judge, to Whom nothing is
hidden; who will not be pleased with rewards, nor receive
any manner of excuses, but in all things will judge what is
righteous and true. O most unwise and wretched sinner,
what shalt thou then answer to God, Who knoweth all thy
sins and wretchedness, since thou sometimes dreadest here
the face of a mortal man?
Why dost thou not now provide for thyself against that
day, since thou mayest not then be excused nor defended by
another; but every man shall then have enough to do to
answer for himself? Now thy labour is fruitful, and thy
weeping is acceptable; thy mourning is worthy to be heard,
and thy sorrow also is satisfactory and purgeth of sins.
42
The patient man, who suffereth injuries and wrongs of
others, and yet nevertheless sorroweth more for their malice
than for the wrong done to himself, hath a wholesome and
blessed purgatory in this world: so have they that gladly
can pray for their enemies, and for them that be contrarious
unto them; or that in their heart can forgive those that offend
them, and tarry not long to ask forgiveness. And so also,
they that be more lightly stirred to mercy than to vengeance,
and that can as it were by violence break down their own
will, strongly resist sin, and labour always to subdue their
body to the spirit. It is better now to purge sin and to put
away vice, than to reserve it to be purged hereafter. But
verily we deceive ourselves by the inordinate love that we
have to our bodily kind.
What shall the fire of purgatory devour but thy sins?
Truly nothing. Therefore the more thou sparest thyself now
and the more thou followest thy fleshly liking, the more
grievously shalt thou wail hereafter, and the more matter
thou reservest for the fire of purgatory. In such things as a
man most has offended, shall he most be punished. The
slothful person shall be there pricked with burning pricks
of iron, and gluttons shall be tormented with great hunger
and thirst. Luxurious persons and lovers of voluptuous
pleasures, shall be filled full with burning pitch and brim
stone: and envious persons shall wail and howl, as mad
dogs do.
There no sin shall be without its proper torment. The
proud man shall be filled with all shame and confusion, and
the covetous man shall pine with penury and need. One hour
there in pain shall be more grievous than here a hundred
years in sharpest penance. There shall be no rest nor com
fort to the damned souls : but here sometimes we feel relief
of our pains, and have sometimes consolation of our friends.
Be now sorrowful for thy sins, that at the day of judgment
thou mayest be saved with blessed Saints. Then shall the
43
just stand with great constancy against those that have af
flicted them/ and taken away their labours. Then shall He
stand as a Judge that here submitted Himself meekly to the
judgment of men. Then shall the meek poor man have great
confidence and trust in God, and the obstinate proud man
shall quake and dread.
Then shall it appear that he was wise in this world, that
for the love of God was content to be taken as a fool, and
to be despised/ and set at nought. Then shall it also please
him much the tribulation that he sufTereth patiently in this
world, for all iniquity shall stop its mouth. Then every
devout person shall be joyful and glad, and the irreligious
shall wail and dread. Then shall the flesh, that hath been
with discretion chastised/ joy more than if it had been nour
ished with all delectation and pleasure. Then shall the vile
habit shine clear in the sight of God, and the precious gar
ments shall wax foul and loathsome to behold. Then the
poor cottage shall be more hallowed than the palace over
gilded with gold.
Then shall a constant patience more help than all worldly
power and riches. Then shall meek obedience be exalted
higher than all worldly wisdom and policy, and then shall a
good clean conscience make us more gladsome and merry
than the cunning of all philosophy.
Then the despising of worldly goods shall be more of
value than all worldly riches and treasures. Then shalt thou
have more comfort for thy devout praying than for all thy
delicate feeding. Then shalt thou also joy more for thy
silence keeping, than for thy long talking and jangling.
Then good deeds shall plenteously be rewarded, and fair
words shall little be regarded. Then shall it please more a
strait life and hard penance here, than all worldly delectation
and pleasure. Learn now therefore to suffer small tribula
tions in this world, that thou mayest then be delivered from
the greater ones there ordained for sin. First prove here what
44
thou mayest suffer hereafter. And if thou canst not now suf
fer so little a pain, how shalt thou then suffer the everlasting
torments? And if now so little a passion make thee impatient,
what shall then do the intolerable fire of purgatory or of
hell?
Thou mayest not have two heavens; that is to say/ to joy
here and to have delectation here, and after to joy also with
Christ in heaven. Moreover, if thou hadst lived always
unto this day in honours and fleshly delectations, what
should it profit thee now, if thou shouldst this present instant
depart the world? Therefore all things are vanity, but to love
God and to serve Him. He that loveth God with all his
heart, dreadeth neither death, nor torment, nor judgment
nor hell; for perfect love maketh a sure passage to God : but
if a man yet delight in sin, it is no marvel though he dread
both death and hell. And though such a dread be but a
thrall-dread, yet nevertheless it is good, that if the love of
God withdraw us not from sin, that the dread of hell con
strain us thereto. He that setteth apart the dread of God,
may not long stand in the state of grace, but soon shall he
run into the snare of the devil, and lightly shall he therewith
be deceived.
25. OF THE FERVENT AMENDING OF ALL OUR LIFE, AND
THAT WE SHALL SPECIALLY TAKE HEED OF OUR OWN
SOUL'S HEALTH BEFORE ALL OTHERS.
MY SON, be waking and diligent in the service of God,
and think oft wherefore thou art come, and why thou
hast forsaken the world. Was it not that thou shouldst
live to God, and be made a spiritual man? Yes, truly. There
fore stir thyself to perfection, for in a short time thou shalt
receive the full reward of all thy labours, and from thence
forth shall never come to thee either sorrow or dread. Thy
labour shall be little and short, and thou shalt receive there-
45
for everlasting rest and comfort. If thou abide faithful and
fervent in good deeds, without doubt our Lord will be faith
ful and liberal to thee in His rewards. Thou shalt always
have a good trust that thou shalt come to the palm of victory,
but thou shalt not set thee in a full surety thereof, lest haply
thou wax dull and proud in heart.
A certain person, who oftentimes doubted whether he
were in a state of grace or not, on a time fell prostrate in the
church, and said thus : O that I might know whether I should
persevere in virtue to the end of my life ! And anon he heard
inwardly in his soul the answer of our Lord, saying : What
wouldst thou do if thou knewest thou shouldst persevere?
Do now as thou wouldst do then, and thou shalt be safe.
And anon he was comforted, and committed himself wholly
to the will of God, and all his doubtfulness ceased, and never
after would he curiously search to know what should become
of him, but rather he studied to know what was the will of
God against him, and how he might begin and end all his
deeds to the pleasure of God and His honour.
Trust in the Lord, and do good, saith the Prophet David;
so shalt thou dwell in the land, and verily thou shalt be fed.
But one thing withdraweth many from profiting in virtue,
and from amendment of life, that is, a horror and a false
worldly dread that they may not abide the pain and labour
that is needful for the getting thereof. Therefore they shall
most profit in virtue before all others, that enforce them
selves mightily to overcome those things that be most griev
ous and contrarious to them. For a man profiteth most, and
there winneth most grace, where he most overcometh him
self and mortifieth his body to the soul.
But all men have not in like ways to mortify and overcome,
for some have more passions than others. Nevertheless, a
fervent lover of God, though he have greater passions than
others, yet shall he be stronger to profit in virtue than an
other that is better-mannered, and that hath fewer passions,
but is less fervent to virtue. Two things help a man much to
amendment of life; that is, a mighty withdrawing of himself
from those things that the body most inclineth him to, and
a fervent labour for such virtues as he hath most need of.
Study also to overcome in thyself those things that most
mislike thee in other men, and take always some special profit
in every place wheresoever thou come; as, if thou see any
good example, enforce thee to follow it; and if thou see any
evil example, look thou eschew it. As thy eye considereth
the works of others, right so and in the same wise be thy
works considered by others. O how joyous and how delec
table is it to see religious men devout and fervent in the love
of God, well-mannered, and well taught in ghostly learning :
and, on the contrary part, how heavy and sorrowful it is to
see them live inordinately, not using those things that they
have chosen and betaken themselves to ! Also, how incon
venient a thing is it, for a man to be negligent in the purpose
of his first calling, and to set his mind to things that be not
committed to him !
Think oft therefore on the purpose that thou hast taken,
and set before the eye of thy soul the memory of Christ's
passion; and if thou behold well and diligently His blessed
life, thou mayest well be ashamed that thou hast not con
formed thyself to Him more than thou hast done. He that
will inwardly and devoutly exercise himself in the most
blessed life and passion of our Lord Jesus Christ shall find
therein plenteously all that is necessary for him, so that he
shall not need to seek anything v/ithout Him. O if Jesu
crucified were oft in our hearts and in our remembrance, we
should soon be learned in all things necessary for us!
A good religious man that is fervent in his religion taketh
all things well, and doth gladly all that he is commanded to
do : but a religious person that is negligent and slothful hath
trouble upon trouble, and suffereth great anguish and pain
on every side, for he lacketh the true inward comfort; and
47
to seek the outward comfort he is prohibited. Therefore a
religious person that liveth without discipline is like to fall
in great ruin. Also he that in religion seeketh to have liberty
and releasing of his duty shall always be in anguish and
sorrow, for one thing or other shall ever displease him.
Therefore take heed how other religious persons do, that
be right straitly kept under the rule of their religion. They
go seldom forth, they live hardly, they eat poorly, and be
clothed grossly: they labour much, speak little, watch long,
rise early, make long prayers, read often, and keep them
selves always in some wholesome doctrine. Behold the Car
thusians, the Cistercians, and many other monks and nuns
of divers religions, how they rise every night to serve our
Lord! And therefore it were great shame to thee, that thou
shouldst wax slow and dull in so holy a work, when so many
begin to laud and praise our Lord.
O how joyous a life were it, if we should nothing else do,
but with heart and mouth continually praise our Lord!
Truly if we should never need to eat, drink, nor sleep, but
that we might always laud Him, and only take heed to
spiritual studies, then were we much more happy and blessed
than we are now, when we are bound of necessity to serve
the body. O would to God that these bodily meats were
turned to spiritual refections, which (alas for sorrow!) we
take but seldom !
When man is come to that perfection that he seeketh not
his consolation in any creature, then beginneth God first to
savour sweet unto him, and then also he shall be contented
with everything that cometh, be it in liking or misliking.
Then shall he be glad for no worldly profit, be it ever so
great; nor shall he be sorry for the wanting of it, for he hath
set and established himself wholly in God, Who is unto him
all in all; to Whom nothing perisheth nor dieth, but all
things live to Him, and after His bidding serve Him without
ceasing.
In everything remember the end, and that time lost can
not be called again. Without labour and diligence thou shalt
never get virtue. If thou begin to be negligent thou begin-
nest to be feeble and weak; but if thou apply thee to fervour
thou shalt find great help of God, and for the love of virtue
thou shalt find less pain in all thy labours than thou didst
first. He that is fervent and loving is always quick and ready
to all things that be of God and to His honour. It is more
labour to resist vices and passions, than it is to toil and sweat
in bodily labours. He that will not flee small sins, shall by
little and little fall into greater. Thou shalt always be glad
at night, when thou hast spent the day fruitfully. Take
heed to thyself, and always stir thyself to devotion. Ad
monish thyself, and howsoever thou rememberest others,
forget not thyself: and as thou canst break thine own will
and follow the will of God, so much shalt thou profit in
virtue.
49
BOOK TWO
ADMONITIONS
TENDING TO THINGS
INTERNAL
IJH E kingdom of God is within you, saith
Christ our Saviour. Turn thee therefore with
all thy heart to God, and forsake this wretched
world/ and thy soul shall find great inward rest.
Learn to despise outward things, and give thy
self to inward things, and thou shalt see the
kingdom of God come into thyself. The king
dom of God is peace and joy in the Holy Ghost,
that is not given to wicked people. Our Lord
Jesus Christ will come to thee and will show to
thee His consolations. If thou wilt make ready
for Him in thy heart a dwelling-place, that is
all He desireth to have in thee, and there it is
His pleasure to be. Betwixt Almighty
God and a devout soul there are many ghostly visitings,
sweet inward speaking, great gifts of grace, many consola
tions, much heavenly peace, and wondrous familiarity of the
blessed presence of God.
Therefore, thou faithful soul, prepare thy heart to Christ
thy Spouse, that He may come to thee and dwell in thee :
for He saith Himself: If a man love me, he will keep my
words : and my Father will love him, and we will come unto
him, and make our abode with him. Give, therefore, to
Christ free entry into thy heart, and keep out all things that
may hinder His entry: and when thou hast Him thou art
rich enough, and He only shall suffice to thee. He shall be
thy provider and defender, and thy faithful helper in every
necessity : so that thou shalt not need to put thy trust in any
other without Him. Man is soon changed, and lightly falleth
away, but Christ abideth for ever, and standeth strongly
with His lover unto the end.
There is no great trust to be put in man, that is but mortal
and frail, though he be right much profitable, and also much
beloved unto thee : nor is any great heaviness to be taken,
though he sometime turn and be against thee; for they that
this day be with thee, to-morrow may happen to be against
thee, and may oft turn, as doth the wind. Put thy full trust
therefore in God, and let Him be thy love and dread above
all things. He will answer for thee, and will do for thee in
all things as shall be most needful and expedient for thee.
Thou hast here no place of long abiding, for wheresoever
thou be, thou art but a stranger and a pilgrim, and never
shalt thou find perfect rest till thou be fully united to God.
Why dost thou look to have rest here, sith this is not thy
resting-place? Thy full rest must be in heavenly things, and
all earthly things thou must behold as things transitory and
shortly passing away : be well wary thou cleave not over
much to them, lest thou be taken with love of them, and in
the end perish thereby. Let thy thoughts be always upward
53
to God, and direct thy prayers to Christ continually: and if
thou may not for frailty always occupy thy mind in con
templation of the Godhead, be then occupied with mind of
His Passion, and in His blessedWounds make thee a dwell
ing place. And if thou fly devoutly to the wound of Christ's
Side, and to the marks of His Passion, thou shalt feel great
comfort in every trouble. Thou shalt little care though thou
be openly despised in the world, and what evil words soever
be spoken of thee, they shall little grieve thee.
Our Master Christ was despised in the world by all men,
and in His most need was forsaken of His acquaintance and
friends, and left among shames and rebukes. He would suf
fer wrongs, and be nought set by in the world, and we will
not that any man do us wrong, or dispraise our deeds. Christ
had many adversaries and backbiters, and we would have
all to be our friends and lovers. How shall thy patience be
crowned in heaven, if no adversity befall thee on earth? If
thou wilt suffer no adversity, how mayest thou be the friend
of Christ? It behoveth thee to suffer with Christ, and for
Christ, if thou wilt reign with Christ.
Truly, if thou hadst once entered into the bloody wounds
of Jesus, and hadst there tasted a little of His love, thou
wouldst little care for likings and mislikings of the world,
but wrouldst rather have great joy when wrongs and reproofs
were done unto thee : for perfect love of God maketh a man
perfectly to despise himself. The true inward lover of God,
that is free from all inordinate affections, may anon turn
himself freely to God, and lift himself up in spirit by con
templation, and fruitfully rest in Christ.
Also he to whom all things be esteemed as they be, and
not as they be taken and thought to be by worldly people,
is very wise, and is rather taught of God than of man. And
he that can inwardly lift his mind upward to God, and little
regard outward things, needeth not to seek for time and
place to go to prayers, or to do other good deeds, or virtuous
54
occupations. For the ghostly man may soon gather himself
together and fix his mind in God, for he never suffereth it to
be fully occupied in outward things. Therefore his outward
labours/ and his worldly occupations necessary for the time,
hinder him but little; for as they come, so he applieth
himself to them, and referreth them always to the will
of God.
Moreover, a man that is well ordered in his soul, forceth
little the unkind demeanour of worldly people, nor yet their
proud behaviour. As much as a man loveth any worldly
thing more than it should be loved, so much his mind is
hindered and letted from the true ordinate love that he
should have to God.
If thou wert well purged from all inordinate affections,
then, whatsoever should befall thee would go to thy ghostly
profit, and to the great increasing of grace and virtue in thy
soul. But the cause why so many things displease thee and
trouble thee, is that thou art not yet perfectly dead to the
world, nor art thou yet fully severed from the love of earthly
things. Nothing so much defileth the soul as an unclean love
to creatures. If thou forsake to be outwardly comforted by
worldly things, thou mayest behold more perfectly heavenly
things, and thou shalt then continually sing lauds and prais
ings to Him with great joy and inward gladness of heart.
The which grant thee and me the Blessed Trinity. Amen.
2. OF THE MEEK KNOWING OF OUR OWN DEFAULTS.
REGARD not much who is with thee, nor who is against
thee, but be this thy greatest study, that God may be
with thee. In everything that thou dost, have a good
conscience, and He shall well defend thee. And whomsoever
He will help and defend, him no malice may hinder or grieve.
If thou can be still and surfer awhile, thou shalt without
55
doubt see the help of God come in thy need. He knoweth
the time and place how to deliver thee, and therefore thou
must resign thyself wholly to Him. It pertaineth to Him to
help and to deliver from all confusion. Nevertheless it is
oftentimes much profitable to us, for the surer keeping of
meekness, that other men know our defaults and reprove us
for them.
When a man meeketh himself for his offences, he lightly
pleaseth others, and reconcileth himself to them whom he
hath ofTended. The meek man Almighty God defendeth and
comforteth; to him He inclineth Himself and sendeth him
great plenty of His grace. To him also He sheweth His
secrets and lovingly draweth him to Himself, and after his
oppressions He lifteth him up to glory. The meek man, when
he hath suffered confusion and reproof, is in good peace,
for he trusteth in God, and not in the world. Moreover, if
thou wilt come to the highness of perfection, think not thy
self to have profited anything in virtue, till thou canst feel
meekly in thy heart that thou hast less meekness and less
virtue than hath any other.
3. HOW GOOD IT IS FOR A MAN TO BE PEACEFUL.
FIRST put thyself in peace, and then mayest thou the
better pacify others. A peaceful and patient man prof-
iteth more to himself and others also, than a man
learned, who is unpeaceful. A man that is passionate turneth
oftentimes good, into evil, and lightly believeth the worst
part: but a good peaceful man turneth all things to the best,
and hath suspicion of no man. But he that is not content is
oft troubled with many suspicions, and neither is he quiet
himself, nor yet sufTereth he others to be quiet. He speaketh
oftentimes that he should not speak, and he omitteth to
speak that which it were more expedient to be spoken. He
considereth greatly what others be bound to do, but to do
that whereunto he himself is bounden, he is full negligent.
Have therefore first a zeal and a respect to thyself and to
thine own soul, and then mayest thou, the more righteously
and with the more due order of charity, have zeal upon thy
neighbours.
Thou art anon ready to excuse thine own defaults, but
thou wilt not hear the excuses of thy brethren. Truly it
were more charitable and more profitable to thee that thou
shouldst accuse thyself and excuse thy brother; for if thou
wilt be borne, bear another. Behold how far thou art yet
from perfect charity and meekness/ which cannot be angry
with any one but with themselves. It is no great thing to be
well conversant with good and tractable men, for this natur
ally pleaseth all, and every man gladly hath peace and most
loveth them that are of his way of thinking : but to live peace
ably with evil men, or with froward men that lack good
manners and be untaught, or with those that be also con-
trarious unto us, is a great grace and a manly deed, and is
much to be praised : for it cannot be done but through great
ghostly strength.
Some persons can be quiet themselves, and can also live
quietly with others; and some can neither be quiet them
selves, nor yet suffer others to be quiet. They be grievous to
others, but they be more grievous to themselves. Some can
keep themselves in good peace, and can bring others to live
in peace.
Nevertheless, all our peace, while we be in this mortal
life, standeth more in meek suffering of troubles, and of
things that be contrarious unto us, than in the not feeling
of them: for no man may live here without some trouble.
Therefore, he that can best suffer shall have most peace. He
it is who truly overcometh himself, and thus is a lord of the
world, a friend of Christ, and the true inheritor of the king
dom of heaven.
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4. OF A PURE MIND AND A SIMPLE INTENT.
[A N is borne up from earthly things with two wings, that
is to say, with plainness and cleanness : plainness is in
the intent, and cleanness is in the love.The good, true,
and plain intent looketh toward God, but the clean love
taketh assay, and tasteth His sweetness. If thou be free from
all inordinate love, no good deed shall hinder thee, but thou
shalt therewith increase in the way of perfection. If thou
intend well, and if thou seek nothing but God and the profit
of thine own soul, and that of thy neighbour, thou shalt
have great inward liberty of mind. And if thy heart be
straight with God, then every creature shall be to thee a
mirror of life and a book of holy doctrine, for there is no
creature so little or so vile, but that sheweth and representeth
the goodness of God.
If thou wert inwardly in thy soul pure and clean, thou
wouldst then without letting take all things to the best. A
clean heart pierceth both heaven and hell. Such as a man is
in his conscience inwardly, such he sheweth himself to be in
his outward conversation. If there be any true joy in this
world, that hath a man of a clean conscience. And if there be
anywhere tribulation or anguish, an evil conscience knoweth
it best.
Also, as iron put into the fire is cleansed from rust, and
is made all clean and pure, right so a man turning himself
wholly to God, is purged from all slothfulness, and is sud
denly changed into a new man.
When a man beginneth to wax dull and slow to ghostly
business, then a little labour feareth him greatly, and then
he gladly taketh outward comforts of the world and of the
flesh: but when he beginneth perfectly to overcome himself,
and to walk strongly in the way of God, then he regardeth
those labours but little, that he thought before to be right
grievous and importable to him.
5. OF THE KNOWING OF OURSELF.
| E M A Y not trust much in ourselves, or in our own wit,
for ofttimes through our presumption we lack grace,
and right little light of understanding is in us : and
what wre have, many times we lose through our own negli
gence. Yet we do not see, neither will we see, how blind we
are. Ofttimes we do evil, and in defence thereof we do much
worse. Sometimes we be moved with passion, and we ween
it to be of a zeal to God. We can anon reprove small defaults
in our neighbours, but our own defaults, that be much
greater, we will not see. We feel anon and ponder greatly
what we suffer of others, but what others suffer of us we will
not consider. But he that would well and righteously judge
his own defaults should not so rigorously judge the defaults
of his neighbours.
A man that is inwardly turned to God taketh heed of him
self before all others; and he that can well take heed of him
self can lightly be still of other men's deeds. Thou shalt
never be an inward man and a devout follower of Christ,
unless thou canst keep thyself from meddling with other
men's deeds, and canst especially take heed of thine own.
If thou take heed wholly to God and to thyself, the defaults
which thou seest in others shall little move thee. Where art
thou when thou art not present to thyself? And when thou
hast run over all things, and hast considered much other
men's works, what hast thou profited thereby, if thou have
forgotten thyself? If thou wilt therefore have peace in thy
soul, and be perfectly united to God in blessed love, set apart
all other men's deeds, and only set thyself and thine own
deeds before the eye of thy soul, and what thou seest amiss
in thee, shortly reform it.
Thou shalt much profit in grace if thou keep thee free
from all temporal cares, but it shall hinder thee greatly if
thou set price by any temporal things. Therefore let nothing
be in thy sight high, nothing great, nothing liking or accep-
59
table to thee, but it be purely God, or of God. Think all
comforts vain that come to thee by any creature. He that
loveth God, and his own soul for God, despiseth all other
love: for he seeth well that God alone, Who is eternal, in
comprehensible, and that fulfilleth all things with His good
ness, is the whole solace and comfort of the soul, and that
He is the very gladness of heart, and none other but only He.
6. OF THE GLADNESS OF A CLEAN CONSCIENCE.
/^ "^™*H E glory of a good man is the witness of God that he
^ hath a good conscience. Have therefore a good con-
| science, and thou shalt always have gladness. A good
conscience may bear many wrongs, and is ever merry and
glad in adversities; but an evil conscience is always fearful
and unquiet. Be never glad but when thou hast done well.
Evil men never have perfect gladness, and feel not inward
peace, for, There is no peace, saith the Lord, unto the
wicked. And though they say: We be in good peace, there
shall no evil come to us ; lo ! who may grieve us or hurt us ? —
believe them not, for suddenly the wrath of God shall fall
upon them unless they amend, and all that they have done
shall turn to nought, and what they would have done shall
be undone.
It is no grievous thing for a fervent lover of God to joy
in tribulation, for all his joy and glory is to joy in the cross
of our Lord Jesus Christ. It is a short glory that is given by
man, and commonly some heaviness followeth after. The
glory of good men is in their own conscience. The joy of
righteous men is in God and of God, and their gladness is
in virtue and in a good life. He that desireth the very perfect
joy that is everlasting, setteth little price by temporal joy;
and he that seeketh any worldly joy, or doth not in his heart
fully despise it, showeth himself openly to love but little the
joy of heaven. He hath great tranquillity and peace of heart,
60
that neither regardeth praises nor dispraises; and he shall
soon be pacified and content that hath a good conscience.
Thou art not the better because thou art praised, nor
worse if thou be dispraised, for as thou art, thou art; and
whatsoever be said of thee, thou art no better than Almighty
God (Who is the searcher of man's heart) will witness thee
to be. If thou behold what thou art inwardly, thou shalt not
care much what the world speaketh of thee outwardly. Man
seeth the face, but God beholdeth the heart. Man beholdeth
the deed, but God beholdeth the intent of the deed. It is a
great token of a meek heart for a man ever to do well, and
yet to think himself to have done but little. And it is a great
sign of cleanness of life, and of inward trust in God, when
a man taketh not his comfort of any creature.
When a man seeketh no outward witness for himself, it
appeareth that he hath wholly committed himself to God.
Also after the words of St. Paul, not he that commendeth
himself is approved, but whom the Lord commendeth; and
he that hath his mind always lifted up to God, and is not
bound with any inordinate affection outwardly, is in the
degree and in the state of a holy and blessed man.
7. OF THE LOVE OF JESUS ABOVE ALL THINGS.
L E s s E D is he that knoweth how good it is to love Jesus,
and for His sake to despise himself. It behoveth the
lover of Jesus to forsake all other love beside Him, for
He will be loved only above all other. The love of creatures
is deceivable and failing, but the love of Jesus is faithful and
always abiding. He that cleaveth to any creature must of
necessity fail, as doth the creature; but he that cleaveth
abidingly to Jesus shall be made stable in Him for ever.
Love Him, therefore, and hold Him thy friend; for when
all others forsake thee, He will not forsake thee, nor suffer
thee finally to perish.
01
Thou must of necessity be departed from thy friends, and
from all man's company, whether thou wilt or not. There
fore, living and dying, keep thyself with thy Lord Jesus,
and commit thee to His fidelity, for He will be with thee and
help thee when all others forsake thee. Thy Beloved is of
such nature that He will not admit any other love, for He
will have alonely the love of thy heart, and will sit therein
as a king in his proper throne. If thou couldst well avoid
from thee the love of creatures, He would always abide
with thee, and never would forsake thee. Whatsoever trust
thou hast put in anything beside Jesus, thou shalt find in a
manner all as lost. Put not thy trust, therefore, in any such
thing that is but as a quill full of wind, or as a hollow stick,
which is not able to sustain thee or help thee, but in thy
most need will deceive thee; for man is but as hay, and all
his glory is as a flower in the field, which suddenly vanisheth
and slideth away.
If thou take heed only to the outward appearance thou
shalt soon be deceived; and if thou seek thy comfort in any
thing but in Jesus, thou shalt feel thereby great spiritual
loss. If thou seek in all things thy Lord Jesus, thou shalt
truly find thy Lord Jesus; and if thou seek thyself, thou
shalt find thyself, but it shall be to thine own great loss.
Truly a man is more grievous and more hurtful to himself,
if he seek not his Lord Jesus, than all the world and all his
adversaries may be.
8. OF THE FAMILIAR FRIENDSHIP OF JESUS.
t t I HENOur Lord Jesus is present all things are liking, and
I nothing seemeth hard to do for His Love; but when
%J^J He is absent, all things that are done for His love are
painful and hard. When Jesus speaketh not to the soul,
there is no faithful consolation : but if He speak one word
only, the soul feeleth great inward comfort. Did not Mary
62
Magdalen rise soon from weeping, when Martha shewed
her that her Master Christ was nigh and called her? Yes,
truly. O that is a happy hour when Jesus calleth us from
weeping to joy of spirit! Remember how dry and how in-
devout thou art without Jesus, and how unwise, how vain,
and how uncunning thou art when thou desirest anything
beside Jesus / truly that desire is more hurtful to thee than
if thou hadst lost all the world.
What may this world give thee but through the help of
Jesus? To be without Jesus is a pain of hell, and to be with
Jesus is a pleasant paradise. If Jesus be with thee there may
no enemy grieve thee, and he that findeth Jesus fmdeth a
great treasure, that is best above all other treasures; but he
that loseth Jesus loseth very much, and more than all the
world. He is most poor that liveth without Jesus; and he is
most rich that is with Jesus.
It is great cunning to be well conversant with Jesus, and
to keep Him is right great wisdom. Be meek and peaceful,
and Jesus shall be with thee; be devout and quiet, and Jesus
will abide with thee. Thou mayest anon drive away thy
Lord Jesus and lose His grace, if thou apply thyself to out
ward things; and if through negligence thou lose Him, what
friend shalt thou then have? Without a friend thou mayest
not long endure, and if Jesus be not thy friend before all
others, thou shalt be very heavy and desolate. Therefore
thou dost not wisely, if thou trust or joy in any other thing
beside Him. We should rather choose to have all the world
against us, than to offend God. Of all therefore that be to
thee lief and dear, let thy Lord Jesus be to thee most lief
and dear. Let all others be loved for Him, and He only
for Himself.
Jesus only is to be beloved for Himself, for He only is
proved good and faithful before all other friends. In Him
and for Him both enemies and friends are to be beloved, and
for them all we ought meekly to pray to Him, that so He
may be beloved and honoured of all His creatures. Never
desire to be singularly loved or commended, for that be-
longeth only to God/ Who hath none like unto Him. Desire
not that any one be occupied with thee in his heart, nor be
thou occupied with love of any creature; but let thy Lord
Jesus be in thee/ and in every good man and woman.
Be pure and clean inwardly/ without hindrance of any
creature, for it behoveth thee to have a right clean and pure
heart to Jesus/ if thou wilt know and feel how sweet He is.
And verily thou mayest not come to that purity unless thou
be prevented and drawn through His grace, and, having
set apart all other things, thou be inwardly knit and united
to Him. When the grace of God cometh to a man, then is
he made mighty and strong to do everything that belongeth
to virtue; and when grace withdraweth, then is he made
weak and feeble to do any good deed, and left as it were
only to punishment and pain. If it happen so with thee, yet
despair not overmuch, nor leave thy good deeds undone;
but always stand strongly after the will of God, and turn
all things that shall come to thee to the laud and praisings
of His Name. For after winter cometh summer; after the
night cometh the day; and after a great tempest sheweth
again right clear and pleasant weather.
I
9. OF THE WANTING OF ALL SOLACE AND COMFORT.
T I S no great thing to despise man's comfort when the com
fort of God is present; but it is a great thing, and that a
right great thing, for a man to be so strong in spirit that he
may bear the wanting of them both, and for the love of God,
and to His honour, to have a ready will to bear desolation
of spirit, and yet in nothing to seek himself, or his own
merits. What proof of virtue is it if a man be merry and
devout in God when grace cometh and visiteth the soul?
for that hour is desired of every creature. He rideth safely
whom the grace of God beareth and supporteth; and what
marvel is it if he feel no burden who is borne up by Him
Who is Almighty, and is led by the sovereign guide, God
Himself.
We be always glad to have solace and consolation, but
we would have no tribulation, and we do not lightly cast
from us the false love of ourself. The blessed martyr St.
Laurence, through the love of God, mightily overcame the
love of the world and of himself, for he despised all that was
liking and delectable in the world; and Sixtus the Pope,
whom he most loved, he meekly suffered for the love of
Christ to be taken from him. So through the love of the
Creator he overcame the love of man; and instead of man's
comfort he chose rather to follow the will of God. Do thou
in like wise, and learn to forsake some necessary and well-
beloved friend for the love of God. Take it not grievously
when thou art left or forsaken of thy friend, for of necessity
it behoveth worldly friends to be dissevered.
It behoveth a man to fight long and to strive mightily
with himself, before he shall learn fully to overcome him
self, or be able freely and readily to set all his desires in
God. When a man loveth himself, and trusteth much to him
self, he falleth anon to man's comforts,- but the very true
lover of Christ, and the diligent follower of virtue, falleth
not so lightly to them, and seeketh not sensible sweetness,
but rather is glad to suffer great labours and hard pain for
the love of Christ.
Nevertheless, when ghostly comfort is sent to thee of
God, take it meekly, and give humble thanks for it; but
know for certain that it is of the great goodness of God that
sendeth it to thee, and not of thy deserving. Look thou be
not therefore lifted up into pride, or that thou joy much
thereof; presume not vainly therein, but be rather the more
meek for so noble a gift, and more wary and fearful in all
thy works; for that time will pass away, and the time of
temptation will shortly follow after. When comfort is with
drawn/ despair not, but patiently abide the visitation of
God; for He is able and of power to give thee more grace
and more ghostly comfort than thou hadst first. Such altera
tion of grace is no new or strange thing to them that have
had experience in the way of God, for the like alteration was
many times found in great Saints and holy Prophets.
Wherefore the Prophet David saith : Ego dixi in abun-
dantia mea, non movebor in aeternum. That is to say : When
David had abundance of ghostly comfort, he said to our
Lord, that he trusted he should never be removed from such
comfort. But after, when grace withdrew, he said: Avertisti
faciem tuam a me, et factus sum conturbatus. That is: O
Lord I Thou hast withdrawn Thy ghostly comforts from me,
and I am left in great trouble and heaviness. Yet neverthe
less he despaireth not, but prayed heartily unto our Lord,
and said: Ad te, Domine, clamabo, et ad Deum meum de-
precabor. That is to say : I shall busily cry to Thee, O Lord,
and I shall meekly pray to Thee for grace and comfort.
Anon, he had the effect of his prayer, as he himself wit-
nesseth, saying thus: Audivit Dominus et misertus est mei,
Dominus factus est adjutor meus. That is: The Lord hath
heard my prayer, and hath had mercy on me; He hath
again sent me His help and ghostly comfort. Therefore he
saith afterwards : Thou hast turned for me my mourning into
dancing; thou hast put off my sackcloth, and girded me with
gladness.
If Almighty God hath thus done with holy Saints, it is
not for us weak and feeble persons to despair, though we
sometimes have fervour of spirit, and sometimes be left
cold and void of devotion. The Holy Ghost goeth and
cometh after His pleasure, and therefore the holy man Job
saith: What is man, that thou shouldest magnify him? and
that thou shouldest visit him every morning, that is to say,
66
in the time of comfort, and try him every moment, by with
drawing such comforts from him.
Wherein then may I trust, or in whom may I have any
confidence, but only in the great grace and endless mercy
of God? For neither the company of good men, nor the
fellowship of devout brethren and faithful friends : neither
the having of holy books or devout treatises, nor the hear
ing of sweet songs or of devout hymns, may little avail, and
bring forth but little comfort to the soul, when we are left
to our own frailty and poverty. When we be so left, there
is no better remedy but patience, with a whole resigning of
our own will to the will of God.
I never yet found any religious person so perfect, but that
he had sometimes absenting of grace, or some minishing
of fervour: and there was never yet any Saint so highly
ravished but that he first or last had some temptation. He is
not worthy to have the high gift of contemplation, that hath
not suffered for God some tribulation. The temptations
going before were wont to be a soothfast token of heavenly
comfort shortly coming after. For to them that be found
stable in their temptations is promised by our Lord great
consolation.
And therefore He saith thus: To him that overcometh
will I give to eat of the tree of life.
Heavenly comfort is sometimes given to a man, that he
may after be more strong to suffer adversities : but tempta
tion followeth that he be not lifted up into pride, and think
himself worthy of such consolation. The ghostly enemy
sleepeth not, neither is the flesh yet fully mortified : there
fore thou shalt never cease to prepare thyself to ghostly
battle, for thou hast enemies on every side, that will ever be
ready to assail thee, and hinder thy good purpose all that
they can.
10. OF YIELDING THANKS TO GOD FOR HlS MANIFOLD
GRACES.
0 I i HYseekestthou restheresiththou art bornto labour?
I Dispose thyself to patience rather than to comforts, to
\J^J bear the cross of penance rather than to have gladness.
What temporal man would not gladly have spiritual com
forts if he might always keep them? For spiritual comforts
exceed far all worldly delights and all bodily pleasures ; since
all worldly delights be either foul or vain, but ghostly de
lights are alone jocund and honest, brought forth by virtues
and sent of God into a clean soul. Such comforts no man
may have when he would, for the time of temptation tarrieth
not long.
The false liberty of will, and the overmuch trust that we
have in ourself , be much contrary to the heavenly visitations.
Our Lord doth well in sending such comforts, but we do not
well when we yield no thanks to Him again. The greatest
cause why the gifts of grace may not lightly come to us, is
that we be unkind to the Giver and yield not thanks to Him
from whom all goodness comes. Grace is always given to
them that be ready to yield thanks. And therefore that shall
be taken from the proud man which is wont to be given to
the meek man.
I would none of that consolation that should take from
me compunction, nor any of that contemplation that should
lift my soul into presumption. Every high thing in the sight
of man is not holy, nor every desire clean and pure: every
sweet thing is not good, nor is every thing dear to man al
ways pleasant to God. We shall therefore gladly take such
gifts whereby we shall be the more ready to forsake ourself
and our own will. He that knoweth the comforts that come
through the gift of grace, and knoweth also how sharp and
painful is the absenting of grace, will not dare to think that
any goodness cometh of himself, but he will openly confess
68
that of himself he is right poor and naked of all virtue : yield
therefore to God that which is His, and to thyself that which
if thine : that is to say, thank God for His manifold graces,
and blame thyself for thine offences.
Hold in thee always a sure foundation of meekness, and
then the highness of virtue shall shortly be given unto thee :
for the high tower of virtue may not long stand, but if it be
borne up with the low foundations of meekness. They that
be greatest in heaven, be least in their own sight: and the
more glorious they be, the meeker they are in themselves,
full of truth and heavenly joy, not desirous of vain-glory and
praising of men.
They also that be fully stabled and confirmed in God
may in nowise be lifted up into pride. And they that ascribe
all goodness to God seek no vain-glory or vain praisings
in the world, but they desire only to joy and to be glori
fied in God, and desire in heart that He may be honoured,
lauded, and praised above all things, both in Himself and
in all His Saints: and that is always the thing that per
fect men most covet, and most desire to bring about. Be
thou loving and thankful to God for the least benefit that
He giveth thee, and then shalt thou be the more apt and
worthy to receive of Him greater benefits. Think the least
gift that He giveth is great, and the most despisable things
accept as special gifts and great tokens of love : for if the
dignity of the Giver be well considered, no gift that He
giveth will seem little. It is no little thing that is given of
God: for though He send pain and sorrow we should take
them gladly and thankfully, for it is for our ghostly health
all that He suffereth to come unto us. If a man desire to hold
the grace of God let him be thankful for such grace as he
hath received, patient when it is withdrawn, and pray de
voutly that it may shortly come again. Let him be meek
and low in spirit, that he lose it not again through his pre
sumption and pride of heart.
11. OF THE SMALL NUMBER OF THE LOVERS OF THE
CROSS.
f ESUS hath many lovers of His kingdom of heaven, but
I He hath few bearers of His cross. Many desire His
s^r consolation, but few desire His tribulation. He findeth
many fellows at eating and drinking, but He findeth few that
will be with Him in His abstinence and fasting. All men
would joy with Him, but few would anything suffer for
Christ. Many follow Him to the breaking of His bread for
their bodily refection, but few will follow Him to drink a
draught of the chalice of His Passion. Many marvel and
honour His miracles, but few will follow the shame of His
cross. Many love Jesus so long as no adversity befalleth
them, and can praise Him and bless Him when they receive
any benefit of Him : but if Jesus a little withdraw Himself
from them, and a little forsake them, anon they fall to some
great grudging, or to overgreat dejection.
They that love Jesus purely for Himself, and not for their
own profit and commodity bless Him as heartily in tempta
tion, tribulation, and all other adversities as they do in the
time of consolation. And if He never sent them consolation,
yet would they always laud Him and praise Him.
O how much may the love of Jesus do to the help of a
soul, if it be pure and clean, not mixed with any inordinate
love to self! May not they then that ever look for worldly
comforts, and for worldly consolations, be called worldly
merchants and worldly lovers, rather than lovers of God?
Do they not openly shew by their deeds that they rather
love themselves than God?
O where may be found any that will serve God freely and
purely, without looking for some reward for it again ! And
where may be found any one so spiritual that he is clearly
delivered and bereft of love of himself, that is truly poor in
spirit, and wholly avoided from love of creatures? I trow
none such can be found but it be far hence and in far coun-
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tries. If a man gave all his substance for God, yet it is nought :
and if he do great penance for his sins, yet it is but little : and
if he have great cunning and knowledge, yet he is far from
virtue : and if he have great virtue and burning devotion, yet
much wanteth in him : and that is specially one thing need
ful to him. What is that? That all things forsaken, and him
self also forsaken, he go clearly from himself, and keep
nothing to himself of any private love. And when he hath
done all that he ought to do, that he feel in himself as he
had nothing done.
Also that he think not that great which others might
think great, but that he think himself truly, as he is, an un
profitable servant: for the Author of Truth our Saviour
Christ saith : When ye shall have done all those things which
are commanded you, say, We are unprofitable servants.
Then he that can thus do may well be called poor in spirit,
and naked of private love : and he may well say with the
Prophet David: I am desolate and afflicted. There is none
more rich, none more free, nor any of more power than he
that can forsake himself and all passing things, and that
truly can hold himself to be lowest and vilest of all others.
12. OF THE WAY OF THE CROSS, AND HOW PROFITABLE
PATIENCE IS IN ADVERSITY.
/ ™J "HE words of our Saviour be thought very hard and
V grievous when He saith thus : If any man will come after
I me, let him deny himself, and take up his cross, and
follow me. But much more grievous shall it be to hear these
words at the last day: Depart from me, ye cursed, into ever
lasting fire. But those that now gladly hear and follow the
words of Christ, whereby He counselleth them to follow
Him, shall not then need to dread for hearing those words
of everlasting damnation. The sign of the cross shall appear
in heaven when our Lord shall come to judge the world,
7'
and the servants of the cross, who conformed themselves
here in this life to Christ crucified on the cross, shall go to
Christ their Judge with great faith and trust in Him.
Why dost thou dread to take the cross, sith it is the very
way to the kingdom of heaven, and none but that? In the
cross is health, in the cross is life, in the cross is defence from
our enemies, in the cross is the infusion of heavenly sweet
ness, in the cross is the strength of mind, the joy of spirit,
the highness of virtue, and the full perfection of all holiness :
and there is no health of soul nor hope of everlasting life but
through virtue of the cross. Take the cross, therefore, and
follow Jesus, and thou shalt go into the life everlasting. He
hath gone before thee bearing His cross, and died for thee
upon the cross, that thou shouldst in like wise bear with
Him the cross of penance and tribulation, and that thou
shouldst be ready for His love to suffer death, if need re
quire, as He hath done for thee. If thou die with Him, thou
shalt live with Him : and if thou be fellow with Him in pain,
thou shalt be with Him in glory.
Behold, then, how in the cross standeth all, and how in
dying to the world lieth all our health. And there is no other
way to true and inward peace but the way of the cross, and
of daily mortifying of the body to the spirit. Go whither
thou wilt, and seek what thou list, and thou shalt never find
above thee, or beneath thee, within thee or without thee, a
higher, more excellent, or surer way to Christ than the
way of the holy cross. Dispose everything after thy will,
and thou shalt ever find that thou must of necessity suffer
somewhat, either with thy will or against thy will, and thou
shalt always find the cross : for either thou shalt feel pain
in thy body, or in thy soul thou shalt have trouble of spirit.
Thou shalt be sometimes as thou were forsaken of God.
Sometimes thou shalt be vexed with thy neighbour, and,
what is more painful, thou shalt sometimes be grievous to
thyself. Neither shalt thou find means to be delivered, but
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that it behoveth thee to suffer till it shall please Almighty
God of His goodness otherwise to dispose for thee : for He
willeth that thou shalt learn to surfer tribulation without
consolation, that thou mayest wholly submit thyself to Him,
and by tribulation be made more meek. No man feeleth the
Passion of Christ so effectuously as he that feeleth like pain
as Christ did. This cross is always ready, and everywhere it
abideth thee/ and thou mayest not flee nor fully escape it,
wheresoever thou goest; for in what place soever thou art,
thou shalt bear thyself about with thee, and so always shalt
thou find thyself. Turn thee where thou wilt, above thee,
beneath thee, within thee, and without thee, and thou shalt
find this cross on every side, so that it shall be necessary for
thee that thou always keep thee in patience; and this it
behoveth thee to do if thou wilt have inward peace, and
deserve the perpetual crown in heaven.
If thou wilt gladly bear the cross, it shall bear thee, and
bring thee to the end that thou desirest, where thou shalt
never after have anything to suffer. If thou bear the cross
against thy will, thou makest a great burden for thyself, and
it will be the more grievous to thee : and yet it behoveth thee
to bear it. If it happen thee to put away one cross, that is to
say, one tribulation, yet surely another will come, and haply
more grievous than the first was.
Trowest thou to escape that which never yet any mortal
man might escape? What Saint in this world hath been with
out this cross, and without some trouble? Truly our Lord
Jesus was not one hour without some sorrow and pain as
long as He lived here, for it behoved Him to suffer death,
and to rise again, and so enter into His glory. And how
is it then that thou seekest any other way to heaven than
this plain way of the cross?
All the life of Christ was cross and martyrdom; and thou
seekest pleasure and joy. Thou errest greatly, if thou seek
any other thing than to surfer: for all this mortal life is full
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of miseries, and is all beset about and marked with crosses.
And the more highly that a man profiteth in spirit, the more
painful crosses shall he find; for by the soothfastness of
Christ's love, wherein he daily increaseth, daily appeareth
unto him more and more the pain of his exile.
Nevertheless, a man thus vexed with pain is not left
wholly without all comfort, for he seeth well that great fruit
and high reward shall grow unto him by the bearing of his
cross. And when a man freely submitteth himself to such
tribulation, then all the burden of tribulation is suddenly
turned into a great trust of heavenly consolation. The more
the flesh is punished with tribulation, the more is the soul
strengthened daily by inward consolation. And sometimes
the soul shall feel such comfort in adversities, that for the
love and desire that it hath to be conformed to Christ cruci
fied, it would not be without sorrow and trouble : for it con-
sidereth well that the more it may suffer for His love here,
the more acceptable shall it be to Him in the life to come.
But it is not of the power of man, but through the grace of
God, that a frail man should take and love that which his
bodily kind abhorreth and flieth.
For it is not in the power of man gladly to bear the cross,
to love the cross, to chastise the body, and to make it obe
dient to the will of the spirit: to flee honours, gladly to
sustain reproofs, to despise himself, and to covet to be
despised; patiently to suffer adversities with all the displeas
ures thereof, and not to desire any manner of profit in this
world. If thou trust in thyself thou shalt never bring this
about; but if thou trust in God, He shall send thee strength
from heaven, and the world and the flesh shall be made
subject to thee. Yea, if thou be strongly armed with faith,
and be marked with the cross of Christ, as His household
servant, thou shalt not need to fear thy ghostly enemy, for
he shall also be made subject to thee, so that he shall have
no power against thee.
74
Purpose thyself, therefore, as a true faithful servant of
God, manfully to bear the cross of thy Lord Jesus, Who for
thy love was crucified on the cross. Prepare thyself to suffer
all manner of adversities and discommodities in this wretched
life, for so shall it be with thee wheresoever thou hide thee.
And there is no remedy to escape, but that thou must keep
thyself always in patience. If thou desire to be a dear and
well-beloved friend of Christ, drink effectuously with Him
a draught of the chalice of His tribulation. As for consola
tions, commit them to His will, that He order them as He
knoweth most expedient for thee : but as for thyself, dispose
thee to suffer, and when tribulations come, take them as
special consolations, saying with the Apostle thus : The suf
ferings of this present time are not worthy to be compared
with the glory which shall be revealed in us/ yea, though
thou thyself mightest suffer as much as all men do.
When thou comest to that degree of patience, that tribu
lation is sweet to thee, and for the love of God is savoury
and pleasant in thy sight, then mayest thou trust that it is
well with thee, and that thou art in good estate ; for thou hast
found paradise on earth. But as long as it is grievous to thee
to suffer, and thou seekest to flee, so long it shall not be
well with thee, and thou shalt not be in the perfect way of
patience.
But if thou couldst bring thyself to that estate at which
thou shouldst be, that is to suffer gladly for God and to die
fully to the world, then should it shortly be better with thee,
and thou wouldst find great peace. Yet although thou were
rapt with Saint Paul into the third heaven, thou wouldst
not therefore be free from all adversity: for our Saviour,
speaking of Saint Paul, said thus of him: I will shew him
how great things he must suffer for my name's sake. To
suffer therefore to thee remaineth, if thou wilt love thy Lord
Jesus, and serve Him perpetually. Would to God that thou
wert worthy to suffer somewhat for His love ! O how great
75
joy would it be to thee to suffer for Him! What gladness to
all the Saints of heaven ! How great edifying to thy neigh
bour! All men commend patience, and yet few men will to
suffer. Righteously oughtest thou, that sufferest much for
the world, to suffer some little thing for God.
Know this for certain, that it behoveth thee to lead a
dying life, and the more that thou canst die to thyself here,
the more thou beginnest to live to God. No man is apt to
receive the heavenly reward, but he has first learned to bear
adversities for the love of Christ. Nothing is more acceptable
to God, or more profitable to man in this world, than to be
glad to suffer for Christ. Insomuch that if it were put in
thy election, thou shouldst rather choose adversity than
prosperity: for then, by the patient suffering thereof thou
wouldst be more like to Christ, and the more conformed to
all His Saints. Our merit and our perfection of life standeth
not in consolations and sweetness, but rather in suffering of
great adversities and grievous tribulations.
For if there had been any nearer or better way for the
health of man's soul than to suffer, our Lord Jesus would
have shewed it by word and by example. But as there was
not, therefore He openly exhorted the disciples that fol
lowed Him, and all others that desired to follow Him, to
forsake their own will and to take the cross of penance, and
follow Him, saying: If any man will come after me, let him
deny himself, and take up his cross, and follow me. There
fore, all things searched and read, be this the final conclu
sion, that by many tribulations it behoveth us to enter into
the kingdom of heaven.
To the which bring us our Lord Jesu. Amen.
BOOK THREE
THE INWARD SPEAKING
OF CHRIST
TO A FAITHFUL
SOUL
WILL hear, saith a devout soul, what God
the Lord will speak. Blessed is that man who
heareth Jesus speaking in his soul, and that
taketh of His mouth some word of comfort.
Blessed be the ears that hear the secret breath
ings of Jesus, and heed not the deceitful whis
perings of this world. And blessed indeed be
the ears that heed not the outward speech, but
rather take heed what God speaketh and teach-
eth inwardly in the soul. Blessed also be the
eyes that be shut from the sight of outward
vanities, and that take heed of the inward
movings of God. Blessed be they that
get themselves virtues, and prepare
themselves by good bodily and ghostly
works to receive daily more and more
the secret inspirations and inward teachings of God. Also/
blessed be they that set themselves wholly to serve God/
and for His service set apart all lettings of the world. O thou
my soul ! take heed to that which has been said, and shut the
doors of thy sensuality/ which are thy five wits/ that thou
mayest hear inwardly what our Lord Jesus speaketh in thy
soul.
Thus saith thy Beloved : I am thy health/ 1 am thy peace,
I am thy life; keep thee with Me/ and thou shalt find peace
in Me. Forsake the love of transitory things/ and seek things
that be everlasting. What be all temporal things but deceiv-
able? And what may any creature help thee/ if thy Lord
Jesus forsake thee? Therefore/ all creatures and all worldly
things forsaken and left/ do that in thee is/ to make thee
pleasant in His sight/ that after this life thou mayest come
to the life everlasting in the kingdom of heaven. Amen.
2. How ALMIGHTY GOD SPEAKETH INWARDLY TO MAN'S
SOUL/ WITHOUT SOUND OF WORDS.
SPEAK/ Lord; for thy servant heareth. I am thy servant;
give me understanding/ that I may know thy testi
monies. Bow my heart to follow the words of Thy holy
teachings/ that they may distil into my soul as dew into the
grass. The children of Israel said to Moses : Speak thou with
us/ and we will hear: but let not God speak with us/ lest we
die. Not so/ Lord/ not so/ I beseech Thee/ but rather I ask
meekly with Samuel the Prophet that Thou vouchsafe to
speak to me Thyself/ and I shall gladly hear Thee. Let not
Moses/ or any other of the Prophets/ speak to me/ but rather
Thou/ Lord/ Who art the inward inspirer and giver of light
to all Prophets; for Thou alone without them mayest fully
inform and instruct me. They without Thee may little profit
me. They speak Thy words, but they give not the spirit to
understand the words. They speak fair/ but if Thou be still,
79
they kindle not the heart. They shew fair letters, but Thou
declarest the sentence. They bring forth great high mys
teries, but Thou openest thereof the true understanding;
they declare Thy commandments, but Thou helpest to per
form them. They shew the way, but Thou givest comfort
to walk therein. They do all outwardly, but Thou illuminest
and informest the heart within. They water only outwardly,
but it is Thou that givest the inward growing. They cry all
in words, but Thou givest to the hearers understanding of
the words that be hard.
Let not Moses, therefore, speak to me, but Thou, my
Lord Jesu,Who art the everlasting Truth, lest haply I die
and be made as a man without fruit, warmed outwardly, but
not inflamed inwardly/ and so to have the harder judgment,
for that I have heard Thy word, and not done it; known it,
and not loved it; believed it, and not fulfilled it. Speak,
therefore, to me Thyself, for I Thy servant am ready to hear
Thee. Thou hast the words of eternal life; speak then to me
to the full comfort of my soul, and give me amendment of
all my life past; to Thy joy, honour, and glory everlastingly.
Amen.
3. THAT THE WORDS OF GOD ARE TO BE HEARD WITH
GREAT MEEKNESS, AND THAT THERE BE BUT FEW THAT
PONDER THEM AS THEY OUGHT TO DO.
MY SON, saith our Lord, hear My words and follow
them, for they be most sweet, far passing the wisdom
and cunning of all philosophers and wise men of the
world. My words be spiritual and ghostly, and cannot be
fully comprehended by man's wit. Neither are they to be
turned or applied to the vain pleasure of the hearer, but
are to be heard in silence with great meekness, and with
great inward affection of the heart; as also in great rest and
quietness of body and soul. O blessed is he, Lord, whom
80
Thou informest and teachest, so that Thou mayest be meek
and merciful unto him in the evil day, that is to say, in the
day of the most dreadful judgment/ that he be not then left
desolate and comfortless in the land of damnation!
Then saith our Lord again : I have taught Prophets from
the beginning, and yet cease I not to speak to every creature;
but many be deaf and will not hear, and many hear the
world more gladly than Me, and more lightly follow the
appetite of the flesh than the pleasure of God. The world
promiseth temporal things of small value, and yet is he
served with great affection: but God promiseth high things,
and things eternal, and the hearts of the people be slow and
dull. O who serveth and obeyeth God in all things with so
great a desire as he doth the world, and as worldly princes
be served and obeyed? I trow, none. Why is this? For a little
prebend great journeys be taken; but for the life everlasting
the people will scarcely lift their feet once from the ground.
A thing that is of small price many times is busily sought,
and for a penny there is sometimes great strife; for the
promise of a little worldly profit men eschew not to swink
and sweat both day and night.
But, alas for sorrow ! for the goods everlasting, and for the
reward that may not be esteemed by man's heart, for the
high honour and glory that never shall have an end, men
be slow to take any manner of pain and labour. Be thou
therefore ashamed, thou slow servant of God, that they be
found more ready to works of death than thou art to works
of life, and that they joy more in vanity than thou in truth :
and yet they be oft deceived in that in which they have most
trust, but My promise deceiveth no man, and leaveth no
man that trusteth in Me without some comfort. That I have
promised I will perform, and that I have said I will fulfil to
every person, so that they abide faithfully in My love and
dread unto the end; for I am the rewarder of all good men,
and a strong prover of all devout souls.
Si
Write My words therefore in thy heart diligently, and oft
think upon them; for they shall be in time of temptation
much necessary unto thee. That thou understandest not
when thou readest it, thou shalt understand in the time of
My visitation. I am wont to visit My servants two manner
of ways, that is to say, with temptation and with consolation.
And two lessons daily I read unto them, one whereby I re
buke their vices, another whereby I stir them to increase
in virtues. He that knoweth My words and despiseth them,
hath that that shall judge him in the last day.
A PRAYER TO OBTAIN THE GRACE OF DEVOTION.
O Lord Jesu ! Thou art all my riches, and all that I have,
I have it of Thee. But what am I, Lord, that I dare thus speak
to Thee? I am Thy poorest servant, and a worm most abject,
more poor and more despicable than I can or dare say.
Behold, Lord, that I am nought, that I have nought, and of
myself I am nought worth; Thou alone art good, righteous,
and holy; Thou orderest all things, Thou givest all things,
Thou fulfillest all things with Thy goodness, leaving only
the wretched sinner barren and void of heavenly comfort.
Remember Thy mercies, and fill my heart with Thy mani
fold graces, for Thou wilt not that Thy works in me be
made in vain. How may I bear the miseries of this life, unless
Thy grace and mercy do comfort me therein? Turn not Thy
face from me; defer not Thy visitings of me; nor withdraw
not Thy comforts from me, lest haply my soul be made as
dry earth without the water of grace, and as it were a thing
unprofitable to Thee. Teach me, Lord, to fulfil Thy will,
and to live meekly and worthily before Thee; for Thou art
all my wisdom and cunning. Thou art He that knowest me
as I am, and that knewest me before the world was made,
and before that I was born or brought into this life.
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4. HOW WE OUGHT TO BE CONVERSANT BEFORE GOD IN
TRUTH AND MEEKNESS.
[ Y s o N , saith our Lord Jesus, walk before Me in truth,
and seek Me always in simpleness and plainness of
heart. He that walketh in truth shall be defended
from all perils and dangers, and truth shall deliver him from
all deceivers, and from all evil sayings of wicked people. If
truth deliver thee thou art very free, and thou shalt little
care for the vain sayings of the people.
Lord ! it is true all Thou sayest; be it done to me after Thy
saying. I beseech Thee that Thy truth may teach me and
keep me, and finally lead me to a blessed ending; that it
may deliver me from all evil affections, and from all inordi
nate love, that I may walk with Thee in freedom of spirit
and liberty of heart. Then Truth saith again : I shall teach
thee what is acceptable and liking to Me. Think on thy sins
past with great displeasure and sorrow of heart, and never
think thyself worthy to be called holy or virtuous for any
good deeds that thou hast done, but think how great a sinner
thou art, belapped and bound with great and manifold sins
and passions; that of thyself thou drawest to nought, soon
fallest, soon art overcome, soon art troubled, and soon art
broken with labour and pain. Thou hast nothing whereof
thou mayest righteously glorify thyself, but many things
thou hast wherefor thou oughtest to despise thyself; for
thou art more unstable and more weak to ghostly works
than thou knowest or mayest think.
Let nothing therefore seem great to thee, nothing precious,
nothing worthy any reputation, nor worthy to be praised
in thy sight, but that is everlasting. Let the everlasting truth
be most liking and most pleasant to thee above all other
things, and that thine own sin and vileness be most mislik-
ing and most displeasing to thee. Dread nothing so much,
reprove nothing so much, let nothing be to thee so hateful,
and flee nothing so much as thy sins and wickedness ; for they
should more displease thee than should the loss of all worldly
things. Some there be that walk not purely before Me, for
they through pride and curiosity desire to search and know
high things of My Godhead, forgetting themselves and the
health of their own souls. Such persons fall ofttimes into
great temptations and grievous sins by their pride and curi
osity, for the which I am turned against them and leave
them to themselves without help and counsel of Me.
Dread, therefore, the judgments of God, and the wrath
of Him that is Almighty, and discuss not, nor search His
secrets; but search well thine own iniquities, how oft and
how grievously thou hast offended Him, and how many
good deeds thou hast negligently omitted and left undone,
which thou mightest well have done. Some persons bear
their devotion in books, some in images, some in outward
tokens and figures/ some have Me in their mouth, but little
in their hearts. But some there be that have their reason
clearly illumined with the light of true understanding,
whereby their affection is so purged and purified from love
of earthly things, that they may always covet and desire
heavenly things; insomuch as it is grievous to them to hear
of earthly likings, and it is to them also a right great pain to
serve the necessities of the body, and they think all the time
as lost wherein they go about it. Such persons feel and know
well what the spirit of truth speaketh in their souls, for it
teacheth them to despise earthly things, and to love heavenly
things; to forsake the world that is transitory, and to desire,
both day and night, to come thither where is joy everlasting.
To the which bring us, our Lord Jesu! Amen.
5. OF THE MARVELLOUS EFFECT OF THE LOVE OF GOD.
BLESSED be Thou, heavenly Father, the Father of my
Lord Jesus Christ, for Thou hast vouchsafed to remem
ber me Thy poorest servant; and sometimes dost com
fort me with Thy gracious presence, that am unworthy all
comfort. I bless Thee and glorify Thee always with Thy
only-begotten Son, and the Holy Ghost, without ending.
Amen.
O my Lord God, most faithful lover, when Thou comest
into my heart, all mine inward parts do joy. Thou art my
glory, and the joy of my heart, my hope and whole refuge in
all my troubles. But forasmuch as I am yet feeble in love
and unperfect in virtue; therefore I have need of more com
fort and help of Thee. Vouchsafe, therefore, ofttimes to visit
and instruct me with Thy holy teachings. Deliver me from
all evil passions, and heal my sick heart from all inordinate
affections, that I may be inwardly healed and purged from
all inordinate affections and vices, and be made apt and able
to love Thee, strong to suffer for Thee, and stable to per
severe in Thee.
Love is a great thing and a good, and alone maketh heavy
burdens light, and beareth in like balance things pleasant
and unpleasant; it beareth a heavy burden and feeleth it not,
and maketh bitter things to be savoury and sweet. The noble
love of Jesus perfectly printed in the soul maketh a man to
do great things, and stirreth him always to desire perfection,
growing more and more in grace and goodness. Love will
always have his mind upward to God, and will not be occu
pied with love of the world. Love will also be free from all
worldly affections, that the inward sight of the soul be not
darked or let, nor that his affection to heavenly things be
put from his free liberty by inordinate winning or losing of
worldly things. Nothing, therefore, is more sweet than love,
nothing higher, nothing stronger, nothing larger, nothing
more joyful, nothing fuller, nor anything better in heaven
or in earth; for love descendeth from God, and may not rest
finally in anything lower than God.
Such a lover flieth high, he runneth swiftly, he is merry
in God, he is free in soul, he giveth all for all, and hath all
in all; for he resteth in one high Goodness above all things,
of Whom all goodness floweth and proceedeth. He behold-
eth not only the gift, but the Giver above all gifts. Love
knoweth no measure, but is fervent without measure. He
feeleth no burden, he regardeth no labour, he desireth more
than he may attain, he complaineth of no impossibility; for
he thinketh all things that may be done for his Beloved,
possible and lawful unto him. Love, therefore, doth many
great things, and bringeth them to effect, wherein he that
is no lover fainteth and faileth.
Love waketh much and sleepeth little, and sleeping sleep-
eth not; he fainteth and is not weary; is restrained of liberty,
and is in great freedom. He seeth causes of fear and feareth
not, but as a quick brand or sparkle of fire flameth always
upward by fervour of love unto God, and through the
especial help of grace is delivered from all perils and dangers.
He that is thus a ghostly lover knoweth well what his voice
meaneth, which sayeth thus : Thou, Lord God, art my whole
love and my desire,Thou art all mine, and I all Thine.
Spread Thou my heart into Thy love, that I may taste
and feel how sweet it is to serve Thee, and how joyful it is
to laud Thee, and to be as I were all molten into Thy love.
O I am bounden in love, and go far above myself; for the
wonderful great fervour that I feel of Thy unspeakable
goodness ! I shall sing to Thee the song of love, and I shall
follow Thee, my Beloved, by highness of thought, where
soever Thou go; and my soul shall never be weary to praise
Thee with the joyful song of ghostly love that I shall sing
to Thee. I shall love Thee more than myself, and not myself
but for Thee, and all other in Thee and for Thee, as the
law of love commandeth, which is given by Thee. Love is
swift, pure, meek, joyous and glad, strong, patient, faithful,
wise, forbearing, manly, and never seeking himself or his
own will; for whensoever a man seeketh himself, he faileth
from love. Also, love is circumspect, meek, righteous; not
tender, not light, nor heeding vain things; sober, chaste
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stable, quiet, and well stabled in his outward wits. Love is
subject and obedient to his prelate, vile and despicable in
his own sight, devout and thankful to God, trusting and
always hoping in Him, and that when he hath but little
devotion or little savour in him; for without some sorrow
or pain no man may live in love.
He that is not always ready to suffer, and to stand fully
at the will of his Beloved, is not worthy to be called a lover,
for it behoveth a lover to suffer gladly all hard and bitter
things for his Beloved, and not to decline from his love for
any contrarious thing that may befall unto him.
6. OF THE PROOF OF A TRUE LOVER OF GOD.
MY SON, saith our Saviour Christ, thou art not yet a
strong and a wise lover. Why, Lord?
For a little adversity thou leavest anon that thou
hast begun in My service, and with great desire thou seekest
outward consolations. But a strong and faithful lover of
God standeth stable in all adversities, and giveth little heed
to the deceitful persuasions of the enemy, and as I please
him in prosperity, so I displease him not in adversity.
A wise lover considereth not so much the gift of his lover
as he doth the love of the giver. He regardeth more the love
than the gift, and accounteth all gifts little in comparison of
his Beloved, who giveth them to him. A noble lover resteth
not in the gift, but in Me above all gifts. Furthermore, it is
not all lost, though thou sometimes feel less devotion to Me
and to My Saints than thou wouldst do. And on the other
side, the sweet ghostly desire that thou feelest sometimes to
thy Lord Jesus is the feelable gift of grace given to thy com
fort in this life, and a taste of the heavenly glory in the life
to come; but it is not good that thou lean overmuch to such
comforts, for they lightly come and go after the will of the
giver.
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But to strive always without ceasing against all evil mo
tions of sin, and to despise all the suggestions of the enemy,
is a token of perfect love, and of great merit and singular
grace.
Let no vanities or any strange fantasies trouble thee, of
what matter soever they be. Keep thine intent and thy pur
pose always whole and strong to Me, and think not that it
is an illusion, that thou art suddenly ravished into excess of
mind, and that thou art soon after turned again to thy first
lightness of heart; for thou sufferest such lightness rather
against thy will than with thy will, and, therefore, if thou
be displeased therewith, it shall be to thee great merit and
no perdition.
Know that the old ancient enemy, the fiend, will essay to
hinder thy good will, and to extinguish the good desire that
thou hast to Me, and he will also hinder thee from all good
works and devout exercises if he may; that is to say, from
the honour and worship that thou art bound to give to Me,
and to My Saints, from mind of My Passion, from the
remembrance of thine own sins, from the diligent keeping
of thy heart in good meditations, and from a steadfast pur
pose to profit in virtue. He will also put into thy mind many
idle thoughts, to make thee irk and soon weary of prayer and
holy reading. A meek confession displeaseth him much, and
if he can, he will so hinder a man that he shall not be
houseled. Believe him not, and care not for him, though he
assail thee ever so much. Make all his malice return to him
self again, and say to him thus : Go from me, thou wicked
spirit, and be thou ashamed, for thou art foul and ugly, that
wouldst bring such things into my mind. Go from me, thou
false deceiver of mankind, thou shalt have no part in me;
for my Saviour Jesus standeth by me as a mighty warrior
and a strong champion, and thou shalt fly away to thy con
fusion.
I had liefer suffer the most cruel death than to consent to
thy malicious stirrings. Be still, therefore, thou cursed fiend,
and cease thy malice, for I shall never assent to thee, though
thou vex me ever so much. The Lord is my light and my
salvation; whom shall I fear? The Lord is the strength of
my life; of whom shall I be afraid? Though an host should
encamp against me, my heart shall not fear. Why? God is
my Helper and my Redeemer!
Always then, saith our Lord again to such a soul, strive
as a true knight against all the stirrings of the enemy. And
if sometimes through thy frailty thou be overcome, rise soon
again, and take more strength than thou hadst first, and
trust verily to have more grace and more comfort of God
than thou hadst before. But beware always of vain-glory
and pride, for thereby many persons have fallen into great
errors, and into great blindness of soul, so far that it hath
been right nigh incurable. Let, therefore, the fall and ruin
of such proud folks as have foolishly presumed of them
selves, and have in the end perished by their presumption,
be to thee a great example, and a matter of perpetual
meekness.
7. HOW GRACE IS TO BE KEPT CLOSE THROUGH THE
VIRTUE OF MEEKNESS.
MY s o N , it is much more expedient, and a surer way for
thee, that thou hide the grace of devotion and speak
not much of it, or regard it much, but rather to despise
thyself the more for it, and to think thyself unworthy
any such gracious gift of God. And it is not good to cleave
much to such affections as may be soon turned into the
contrary.
When thou hast the grace of devotion, consider how
wretched and needy thou wert wont to be, when thou hadst
no such grace. The profit and increase of life spiritual is not
only when thou hast devotion, but rather when thou canst
meekly and patiently bear the withdrawing and absenting
thereof; so as not then to leave off thy prayers, and leave
undone the other good deeds that thou art accustomed to
do. But that to thy power, and so far as in thee is, thou dost
thy best therein, and forgettest not thy duty, and art not
negligent, for any dulness or unquietness of mind that thou
feelest.
Nevertheless, there be many persons that when any ad
versity falleth to them, they be anon unpatient, and made
thereby very slow and dull to do any good deed, thus hinder
ing themselves greatly. For it is not in the power of man,
the way that he shall take; but it is only in the grace of God
to dispose this after His will; to send comfort when He will,
as much as He will, to whom He will, and not otherwise than
it shall please Him.
Some unwary persons, through an indiscreet desire that
they have had to have the grace of devotion, have destroyed
themselves; for they would do more than their power was
to do, and not knowing the measure of their gift or the little
ness of their own strength, they rather would follow the
pride of their heart, than the judgment of reason.
And because they presumed to do greater things than was
pleasing to God, therefore they lost anon the grace that they
had before. They were left needy and without comfort, who
thought to have builded their nests in heaven, and so were
taught not to presume of themselves, but meekly to trust in
God and in His goodness.
Such persons also as be beginners, and lack yet experi
ence in ghostly travail, may lightly err and be deceived,
unless they will be ruled by counsel of others. And if they
will needly follow their own counsel, and will in nowise be
removed from their own will, it will be very perilous to them
in the end. They that be wise and cunning in their own sight,
will seldom be meekly ruled or ordered by other. It is better
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to have little cunning with meekness, than great cunning
with vain liking therein; and it is better to have little cun
ning with grace, than much cunning whereof thou shouldst
be proud. Also, he doth not discreetly, that in time of devo
tion setteth himself also to spiritual mirth, and as it were to
a heavenly gladness, forgetting his former desolation and
the meek dread of God. Neither doth he well or virtuously,
who in time of trouble, and in any manner of adversity,
beareth himself desperately, and doth not feel or think so
faithfully of Me as he ought to do.
He that in time of peace and ghostly comfort will think
himself overmuch sure, commonly in time of battle and of
temptation shall be found over much deject and fearful.
But if thou couldst always abide meek and little in thine
own sight, and couldst order well the motions of thine own
soul, thou wouldst not so soon fall into presumption or
despair, or so lightly offend Almighty God. Wherefore, this
is good and wholesome counsel, that when thou hast the
spirit of fervour, thou think how thou shalt do when that
fervour is past.
And when it happeneth so with thee, that thou then think
the light may soon come again, which to My honour and
thy proving I have withdrawn for a time.
It is more profitable to thee that thou shouldst be so
proved, than that thou shouldst always have prosperous
things after thy will. Merits are not to be thought great in
any person, because he hath many visions, or many ghostly
comforts, or that he hath clear understanding of Scripture,
or that he is set in high degree. But if he be stably grounded
in meekness and fulfilled with charity; if he seek wholly
the worship of God and in nothing regardeth himself; if
fully in his heart he can despise himself, and also coveteth
to be despised of others, then may he have good trust, that
he hath somewhat profited in grace, and that he shall in the
end have great reward of God for his good travail. Amen.
9"
8. HOW THROUGH MEEKNESS WE SHOULD THINK OUR
SELVES TO BE VILE AND ABJECT IN THE SIGHT OF GOD.
SHALL I, Lord Jesu, dare speak to Thee, that am but
dust and ashes? Verily, if I think myself any better than
ashes and dust, Thou standest against me; and mine
own sins also bear witness against me, that I may not withsay
it. But if I despise myself and set myself at nought, and think
myself but ashes and dust as I am; then Thy grace shall be
nigh unto me and the light of true understanding shall enter
into my heart, so that all presumption and pride in me shall
be drowned in the vale of meekness, through perfect know
ing of my wretchedness. Through meekness Thou shalt
show unto me what I am, what I have been, and from whence
I came; for I am nought, and knew it not. If I be left to
myself, then am I nought, and all is feebleness and imper
fection. But if Thou vouchsafe a little to behold me, anon
I am made strong and am filled with a new joy, and marvel
it is that I, wretch, am so soon lifted up from my unstable-
ness into the beholding of heavenly things, and that I am
so lovingly lifted up by Thee, that of myself fall down always
to earthly things.
But Thy love, Lord, causeth all this, which preventeth
me, and helpeth me in all my necessities, and keepeth me
warily from all perils and dangers, that I daily am like to
fall into. I have lost Thee and also myself by inordinate
love that I have had to myself, and in seeking of Thee again
I have found both Thee and me; therefore I will more deeply
from henceforth set myself at nought, and more diligently
seek Thee than in times past I have done; for Thou, Lord
Jesu, Thou dost to me above all my merits, and above all
that I can ask or desire.
But blessed be Thou in all Thy works, for though I be
unworthy any good things, yet Thy goodness never ceaseth
to do well to me, and also to many others, that be unkind
to Thee, and are turned right far from Thee. Turn us, Lord,
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to Thee again, that we may henceforward be loving and
thankf til, meek and devout to Thee, for Thou art our health,
Thou art our virtue, and all our strength in body and soul,
and none but Thou.
To thee therefore be joy and glory everlastingly in the
bliss of heaven. Amen.
9. HOW ALL THINGS ARE TO BE REFERRED TO GOD AS THE
END OF EVERY WORK.
MY SON, saith our Saviour Christ, I must be the end of
all thy works, if thou desire to be happy and blessed;
and if thou refer all goodness to Me, from Whom all
goodness cometh, then shall be purged and made clean in
thee thine inward affections, which else would be evil in
clined to thyself and to other creatures. If thou seek thyself
in anything as the end of thy work, anon thou failest in thy
doing, and waxest dry and barren from all moisture of grace.
Wherefore, thou must refer all things to Me, for I give all.
Behold, therefore, all things as they be, flowing and spring
ing out of My sovereign goodness, and reduce all things to
Me as to their original beginning; for of Me both small
and great, poor and rich, as of a quick-springing well, draw
water of life.
He that serveth Me freely and with good will shall receive
grace for grace. But he that will glorify himself in himself,
or wilfully joy in anything beside Me, shall not be stab-
lished in perfect joy, or be dilated in soul; but he shall be
letted and anguished many ways from the true freedom of
spirit. Thou shalt therefore ascribe no goodness to thyself,
nor shalt thou think that any person hath any goodness of
himself; but yield thou always the goodness to Me, without
Whom man hath nothing. I have given all, and all will I
have again, and with great straitness will I look to have
thankings therefor.
This is the truth whereby is driven away all manner of
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vain-glory and pride of heart. If heavenly grace and perfect
charity enter into thy heart, then shall there be no envy nor
unquietness of mind, neither shall any private love have rule
in thee. For the charity of God shall overcome all things, and
shall dilate and inflame all the powers of thy soul. Where
fore, if thou understandest aright, thou shalt never joy but
in Me, and in Me only thou shalt have full trust, for no man
is good but God alone,Who is above all things to be hon
oured, and in all things to be blessed.
10. THAT IT is SWEET AND DELECTABLE TO SERVE GOD,
AND TO FORSAKE THE WORLD.
NOW shall I speak again to Thee, my Lord Jesu, and not
cease. And I shall say in the ears of my Lord, my God
and King that is in heaven, Oh how great is thy good
ness, which thou hast laid up for them that fear thee! But
what is it then to them that love Thee, and that with all their
heart do serve Thee? Verily, it is the unspeakable sweetness
of contemplation, that Thou givest to them that love Thee.
In this, Lord, Thou hast most shewed the sweetness of Thy
charity to me, that when I was not, Thou madest me, and
when I erred far from Thee, Thou broughtest me again to
serve Thee, and Thou commandest me also that I shall love
Thee.
O Fountain of love everlasting ! what shall I say of Thee?
How may I forget Thee, that hast vouchsafed so lovingly to
remember me? When I was like to have perished, Thou
shewedst Thy mercy to me above all that I could think and
desire, and hast sent me of Thy grace and love above my
merits. But what shall I give Thee again for all this goodness?
It is not given to all men to forsake the world, and to take a
solitary life, and only to serve Thee. Yet it is no great thing
to serve Thee, Whom every creature is bound to serve. It
ought not therefore to seem any great thing to me to serve
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Thee, but rather it should seem marvel and wonder to me,
that Thou wilt vouchsafe to receive so poor and so unworthy
a creature as I am into Thy service, and that Thou wilt join
me to Thy well-beloved servants.
Lo! Lord, all things that I have, and all that I do Thee
service with, is Thine; and yet Thy goodness is such that
Thou rather servest me than I thee. For lo, heaven and earth,
planets and stars with their contents, which Thou hast
created to serve man, be ready at Thy bidding, and do daily
that Thou hast commanded. And Thou hast also ordained
Angels to the ministry of man. But above all this Thou hast
vouchsafed to serve man Thyself, and hast promised to give
Thyself unto him.
What shall I then give to Thee again for this thousandfold
goodness? Would to God that I might serve Thee all the
days of my life, or at least that I might for one day be able
to do Thee faithful service; for Thou art worthy all honour,
service, and praising for ever. Thou art my Lord and my
God, and I Thy poorest servant, most bound before all
others to love Thee and praise Thee, and I never ought to
wax weary of the praising of Thee. This it is that I ask, and
I desire, that is to say, that I may always laud and praise
Thee.
Vouchsafe, therefore, most merciful Lord, to supply that
wanteth in me, for it is great honour to serve Thee, and all
earthly things to despise for the love of Thee.
They shall have great grace that freely submit themselves
to Thy holy service. And they shall find also the most sweet
consolation of the Holy Ghost, and shall have great freedom
of spirit, that here forsake all worldly business, and choose
a hard and strait life in this world for Thy Name.
O free and joyful service of God, by which a man is made
free, holy, and also blessed in the sight of God! O holy state
of religion, which maketh a man like to Angels, pleasant to
God, dreadful to wicked spirits, and to all faithful people
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right highly commendable ! O service much to be embraced,
and always to be desired/ by which the high goodness is
won, and the everlasting joy and gladness is gotten without
end!
11. THAT THE DESIRES OF THE HEART OUGHT TO BE
WELL EXAMINED AND MODERATED.
|Y SON, saith our Lord, it behoveth thee to learn many
things that thou hast not yet well learned.
What be they, Lord?
That thou order thy desires and affections wholly after
My pleasure, and that thou be not a lover of thyself, but a
desirous follower of My will in all things. I know well that
desires oft move to this thing or to that; but consider well
whether thou be moved principally for Mine honour, or
for thine own. If I be the cause, thou shalt be well contented
whatsoever I do with thee; but if anything remain in thy
heart of thine own will, that is it that letteth and hindereth
thee.
Beware, therefore, that thou lean not much to thine own
desire without My counsel, lest haply it repent thee, and
displease thee in the end, that which first pleased thee. Every
affection and desire of man's heart that seemeth good and
holy, is not forthwith to be followed, nor is every contrari-
ous affection or desire hastily to be refused. It is sometimes
right expedient that a man refrain his affections and desires,
though they be good, lest haply by his importunity he fall
into unquietness of mind, or that he be a let to others, or be
hindered by others, and so fail in his doing.
Sometimes it behoveth us to use, as it were, a violence to
ourself, and strongly to resist and break down our sensual
appetite, and not regard what the flesh will or will not; but
always to take heed that it be made subject to the will of the
spirit, and that it be so long chastised and compelled to serve,
till it be ready to all things that the soul commandeth, and
till it can learn to be content with a little, and can delight in
simple things, and not murmur or grudge for any contrarious
things that may befall unto it.
1 2. HOW WE SHOULD KEEP PATIENCE, AND CONTINUALLY
STRIVE AGAINST ALL CONCUPISCENCE.
OMY Lord God, as I hear say, patience is much neces
sary unto me, because of many contrarious things
which in this life daily chance. I see well that howso
ever I do order myself for peace, yet my life cannot be with
out some battle and sorrow.
My son, it is true what thou sayest; wherefore I will not
that thou seek to have such peace as wanteth temptations, or
as feeleth not some contradiction; but that thou trow and
believe that thou hast found peace when thou hast many
troubles, and art proved with many contrarious things in
this world. And if thou say thou mayest not suffer such
things, how shalt thou then suffer the fire of purgatory? Of
two evils, the less evil is to be taken. Suffer, therefore,
patiently the little pains of this world, that thou mayest
hereafter escape the greater in the world to come. Trowest
thou that worldly men suffer little or nothing? Yes, truly,
thou shalt find none without some trouble, though thou
seek the most delicate persons that be.
But percase thou sayest to Me again : They have many
delectations, and follow their own pleasure so much, that
they ponder but little all their adversities.
Well, I will it be as thou sayest, that they have all that
they can desire/ but how long, trowest thou, that it shall
endure? Soothly, it shall suddenly vanish away as smoke
in the air, so that there shall not be left any remembrance
of their joys past. And yet, when they lived they were not
without great bitterness and grief; for ofttimes of the same
thing wherein they had their greatest pleasure, received
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they afterwards great trouble and pain. Righteously came
this unto them, that forasmuch as they sought delectations
and pleasures inordinately, they should not fulfil their de
sire therein but with great bitterness and sorrow.
O how short, how false, and inordinate be all the pleas
ures of this world! Soothly, for drunkenship and blindness
of heart worldly people perceive it not; but as dumb beasts,
for a little pleasure of this corruptible life, they run head
long into everlasting death. Therefore, My son, go not after
thy lusts, but turn away from thy own will. Delight thyself
also in the Lord, and fix thy love strongly in Him, and he
shall "ive thee the desires of thine heart.
O
And if thou wilt have consolation abundantly, and wilt
receive the soothfast comfort that cometh of God, dispose
thyself fully to despise this world, and put from thee wholly
all inordinate delectations, and thou shalt have plenteously
the comfort of God. And the more that thou withdrawest
thee from the consolation of all creatures, the more sweet
and blessed consolations shalt thou receive of thy Creator.
But soothly thou canst not at the first come to such consola
tions, but with heaviness and labour going before. Thy old
custom will somewhat withstand thee, but with a better
custom it may be overcome. The flesh will murmur against
thee, but with fervour of spirit shall be restrained. The old
ancient enemy, the fiend, will let thee if he can, but with
devout prayer he shall be driven away, and with good bodily
and ghostly labours his way shall be stopped, so that he
shall not dare come nigh unto thee.
1 3. OF THE OBEDIENCE OF A MEEK SUB J ECT, AFTER THE
EXAMPLE OF OUR LORD JESUS CHRIST.
MY SON, saith our Saviour Christ, he that laboureth to
withdraw himself from obedience, withdraweth him
self from grace; and he that seeketh to have private
things, loseth the things that be in common. If a man cannot
gladly submit himself to his superior, it is a token that his
flesh is not yet fully obedient to the spirit, but that it oft
rebelleth and murmureth. Therefore, if thou desire to over
come thyself, and to make thy flesh obey meekly to the will
of the spirit, learn first to obey gladly thy superior. The
outward enemy is the sooner overcome, if the inner man,
that is, the soul, be not feebled or wasted. There is no worse
or any more grievous enemy to the soul, than thyself, if
thy flesh be not well-agreeing to the will of the spirit. It
behoveth thee, therefore, that thou have a true despising and
contempt of thyself, if thou wilt prevail against thy flesh and
blood. But forasmuch as thou yet lovest thyself inordinately,
therefore thou fearest to resign thy will wholly to another
man's will.
But what great thing is it to thee that art but dust and
nought, if thou subdue thyself to man for My sake, when
I, that am Almighty and Most High God, Maker of all
things, subdued Myself meekly to man for thy sake? I made
Myself most meek and most low of all men, that thou
shouldst learn to overcome thy pride through My meekness.
Learn, therefore, thou ashes, to be tractable; learn, thou
earth and dust, to be meek, and to bow thyself under every
man's foot for My sake; learn to break thine own will, and
to be subject to all men in thine heart.
Rise in great wrath against thyself, and suffer not pride
to reign in thee, but show thyself so little and obedient, and
so naughty in thine own sight, that all men may righteously,
as thou thinkest, go over thee, and tread upon thee, as upon
earth or clay. O vain man! of what hast thou to complain?
O thou foul sinner! what mayest thou righteously say
against them that reprove thee, sith thou hast so oft offended
God, and hast also so oft deserved the pains of hell? But,
nevertheless, My eye of mercy hath spared thee, for thy
soul is precious in My sight; that thou mightest thereby
know the great love that I have to thee, and be therefore the
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more thankful to Me again, and give thyself to perfect and
true subjection and meekness, and be ready in heart patiently
to suffer for My sake thine own contempts and despisings,
whensoever they happen to fall unto thee. Amen.
1 4. OF THE SECRET AND HIDDEN J UDGMENTS OF GOD TO
BE CONSIDERED, THAT WE BE NOT PROUD OF OUR GOOD
DEEDS.
to, Thou soundest Thy judgments terribly upon me,
and h'llest my body and bones with great fear and
dread; my soul also trembleth very sore, for I am
greatly astonied, for that I see that the heavens are not
clean in thy sight. Sith Thou foundest default in angels, and
sparedst them not, what shall become of me, that am but
vile? Stars fell from heaven, and I, dust and ashes, what
should I presume? Some also that seemed to have great
works of virtue, have fallen full low; and such as were fed
with meat of angels, I have seen after delight in swine's
meat, that is to say, in fleshly pleasures.
Wherefore, it may be well said and verified that there is
no holiness or goodness in us, if Thou withdraw Thy hand
of mercy from us. No wisdom may avail us, if Thou, Lord,
govern it not; nor any strength help, if Thou cease to pre
serve us. No sure chastity can be, if Thou, Lord, defend it
not; nor may any sure keeping profit us, if Thy holy watch
fulness be not present; for if we be forsaken of Thee, anon
we are drowned and perish. But if Thou visit us a little with
Thy grace, we anon live, and be lifted up again. We are
unstable unless Thou confirm us; we are cold and dull but
if by Thee we be stirred to fervour of spirit.
O how meekly and abjectly ought I therefore to judge of
myself, and how much ought I in my heart to despise my
self, though I be holden ever so good and holy in sight of
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the world! How profoundly ought I to submit me to Thy
deep and profound judgments, sith I find in myself nothing
else but nought and nought ! O Substance that may not be
pondered! O Sea that may not be sailed! in Thee and by
Thee I find that my substance is nothing, and over all
nought. Where is now the shadow of this worldly glory, and
where is the trust that I had in it? Truly it is vanished away
through the deepness of Thy secret and hidden judgments
upon me.
What is flesh in Thy sight? How may clay glorify him
self against his Maker? How may he be deceived with vain
praises whose heart in Truth is subject to God? All the
world may not lift him up into pride, whom Truth, that
God is, hath perfectly made subject unto Him; nor may he
be deceived with any flattering that putteth his whole trust
in God. For he seeth well that they that speak be vain and
nought, and that their memorial is perished with them, but
the Lord shall endure for ever.
1 5. HOW MAN SHALL ORDER HIMSELF IN HIS DESIRES.
MY s o N , saith our Saviour Christ, thus shalt thou say in
everything that thou desirest: Lord, if it be Thy will,
be it done as I ask, and if it be to Thy praising, be it
fulfilled in Thy Name. And if Thou see it good and profit
able to me, give me grace to use it to Thy honour. But if
Thou know it hurtful to me, and not profitable to the health
of my soul, then take from me such desire. Every desire
cometh not of the Holy Ghost, though it seem righteous
and good, for it is sometimes full hard to judge whether a
good spirit or an evil moveth thee to this thing or to that;
or whether thou be moved of thine own spirit. Many be
deceived in the end, who first seemed to have been moved
of the Holy Ghost.
IOI
Therefore with dread of God and with meekness of heart,
we are to desire and ask whatsoever cometh to our mind to
be desired and asked; and with a whole forsaking of ourself
to commit all things to God, and to say thus: Lord/Thou
knowest what thing is to me most profitable, do this or that
after Thy will. Give me what Thou wilt, as much as Thou
wilt, and when Thou wilt. Do with me as Thou knowest
best to be done, and as it shall please Thee, and be most to
Thy honour. Put me where Thou wilt, and freely do with
me in all things after Thy will. I am in Thine hands, lead
me and turn me where Thou wilt. Lo! I am Thy servant,
ready to all things that Thou commandest, for I desire not
to live to myself but to Thee. Would that it might be worth
ily and profitably, and to thy honour! Amen.
A PRAYER THAT THE WILL OF GOD BE ALWAYS FULFILLED.
Most benign Lord Jesu, grant me Thy grace, that it may
be always with me, and work with me, and persevere with
me unto the end. And that I may ever desire and will that
is most pleasant and acceptable to Thee, Thy will be my
will, and let my will always follow Thy will, and best accord
therewith. Be there always in me one will and one desire
with Thee. And that I may have no power to will or not
will, but as Thou wilt or wilt not, grant me that I may die
to all things that be in the world, and for Thee to love to be
despised, and to be as a man unknown in this world. Grant
me also, above all things that can be desired, that I may
rest me in Thee, and fully in Thee pacify my heart; for
Thou, Lord, art the very true peace of heart, and the perfect
rest of body and soul, and without Thee all things be griev
ous and unquiet. Wherefore, in that peace that is, in Thee,
the one high, one blessed, and one endless Goodness, shall
I always rest me. So may it be. Amen.
1 02
16. THAT THE VERY TRUE SOLACE AND COMFORT is IN
GOD.
HATSOEVER I may desire or think to my comfort,
I abide it not here, but I trust to have it hereafter; for
if I alone might have all the solace and comfort of this
world and might use the delights thereof after mine own
/ o *->
desire without sin, it is certain that they might not long
endure. Wherefore my soul may not fully be comforted, nor
perfectly refreshed, but in God only, Who is the comfort
of the poor in spirit, and the embracer of the meek and lowly
in heart.
Abide, my soul, abide the promise of God, and thou
shalt have abundance of all goodness in heaven. If thou
inordinately covet these goods present, thou shalt lose the
goodness eternal. Have therefore present goods in use, and
the eternal in desire. Thou mayest in no manner be satiate
with temporal goods, for thou art not created so to use them
as to rest thee in them. If thou alone hadst all the goods that
ever were created and made, thou mightest not therefore be
happy and blessed; but thy blessedness and full felicity
standeth only in God, that hath made all things of nought.
And that is not such felicity as is commended of the foolish
lovers of the world, but such as good Christian men and
women hope to have in the bliss of heaven, and such as some
ghostly persons, clean and pure in heart, whose conversa
tion is in heaven, sometimes do taste here in this present life.
All worldly solace and all man's comfort is vain and short,
but that comfort is blessed and soothfast that is received
from Truth inwardly in the heart. A devout follower of God
beareth always about with him his comforter, that is Jesus,
and sayeth thus unto Him : My Lord Jesu, I beseech Thee
that Thou be with me in every place and every time, and
that it be to me a special solace gladly for Thy love to want
all man's solace; and if Thy solace want also, that Thy will
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and Thy righteous proving and assaying of me may be to
me a singular comfort and a high solace. Thou wilt not
always chide; neither wilt thou keep thy anger for ever. So
may it be. Amen.
1 7. THAT ALL OUR STUDY AND BUSINESS OF MIND OUGHT
TO BE PUT IN GOD.
MY SON, saith our Lord to His servant, suffer Me to do
with thee what I will, for I know what is best and most
expedient for thee.Thou workest in many things after
thy kindly reason, and after as thy affection and thy worldly
policy stirreth thee, and so thou mayest lightly err and be
deceived.
O Lord ! it is true all that Thou sayest. Thy providence is
much better for me than all I can do or say of myself .Where
fore it may well be said, that he standeth very casually that
setteth not his whole trust in Thee. Therefore, Lord, while
my wit abideth steadfast and stable, do with me in all things
as it pleaseth Thee, for it may not be but well all that Thou
dost. If Thou wilt that I be in light, be Thou blessed; and
if Thou wilt that I be in darkness, be Thou also blessed. If
Thou vouchsafe to comfort me, be Thou highly blessed;
and if Thou wilt that I shall live in trouble and without all
comfort, be Thou in like wise much blessed.
My son, so it behoveth to be with thee, if thou wilt walk
with Me; as ready must thou be to suffer as to joy, and as
gladly be needy and poor as wealthy and rich.
Lord, I will gladly suffer for Thee whatsoever Thou wilt
shall fall upon me. Indifferently will I take of Thy hand
good and bad, bitter and sweet, gladness and sorrow, and
for all things that shall befall unto me, heartily will I thank
Thee. Keep me, Lord, from sin, and I shall dread neither
death nor hell. Put not my name out of the book of life,
and it shall not grieve me what trouble soever befall me.
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18. THAT ALL TEMPORAL MISERIES ARE GLADLY TO BE
BORNE THROUGH THE EXAMPLE OF CHRIST.
MY SON, saith our Lord, I descended from heaven, and
for thy health have I taken thy miseries, not com
pelled thereto of necessity, but of My charity/ that
thou mightest learn to have patience with Me, and not to
disdain to bear the miseries and wretchedness of this life, as
I have done for thee. For from the first hour of My birth
unto My death upon the cross, I was never without some
sorrow or pain. I had great lack of temporal things; I heard
great complaints made on Me; I suffered benignly many
shames and rebukes; for My benefits I received unkindness;
for My miracles, blasphemies; and for My true doctrine,
many reproofs.
O Lord! forasmuch as Thou wert found patient in Thy
life, fulfilling in that most specially the will of Thy Father,
it is seeming that I, most wretched sinner, bear me patiently
after Thy will in all things, and that, as long as Thou wilt,
I bear for mine own health the burden of this corruptible
life. For though this life be tedious and as a heavy burden to
the soul, yet nevertheless it is now through Thy grace made
very meritorious; and by example of Thee and of Thy holy
Saints, it is now made to weak persons more sufTerable and
clear. And also much more comfortable than it was in the
Old Law, when the gates of heaven were shut, and the way
thitherward was dark, and so few did covet to seek it. And
yet they that were then righteous, and were ordained to
be saved, before Thy blessed Passion and Death could never
come thither.
O what thanks am I bound therefore to yield to Thee,
that so lovingly hast vouchsafed to show to me, and to all
faithful people that will follow Thee, the very true and
straight way to Thy kingdom. Thy holy life is our way, and
by holy patience we walk to Thee, Who art our head and
governor. And if Thou, Lord, hadst not gone before and
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showed us the way, who would have endeavoured him to
have followed? How many would have tarried behind, if
they had not seen Thy blessed example going before? We
are yet slow and dull, now we have seen and heard Thy
signs and doctrines; what would we then have been, if we
had seen no such Light going before us? Truly, we should
have fixed our mind and love wholly in worldly things.
From the which keep us, Lord, of Thy great goodness.
Amen.
19. OF PATIENT SUFFERING OF INJURIES AND WRONGS,
AND WHO IS TRULY PATIENT.
MY s 0 N , what is it that thou speakest ? Why complainest
thou thus? Cease, cease, complain no more, consider
My Passion, and the passions of My Saints, and thou
shalt well see that it is right little that thou sufTerest for Me.
Thou hast not yet suffered to the shedding of thy blood,
and truly thou hast little suffered in comparison of them that
have suffered so many things for Me in time past, and that
have been so strongly tempted, so grievously troubled, and
so many ways proved. It behoveth thee, therefore, to re
member the great grievous things that others have suffered
for Me, that thou mayest the more lightly bear thy little
griefs; and if they seem not little to thee, look thy impatience
cause it not: but, nevertheless, whether they be little or
great, study always to bear them patiently, without grudg
ing or complaining, if thou may.
The better that thou canst dispose thee to surfer them, the
wiselier thou dost, and the more merit shalt thou have; thy
burden shall also be the lighter by reason of thy good cus
tom and thy good will. Thou shalt never say: I cannot surfer
this thing of such a person, nor is it for me to suffer it; he
hath done me great wrong, and layeth unto my charge that
I never thought; but of another man I will surfer as I shall
think. Such sayings be not good, for they consider not the
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I
virtue of patience/ nor of Whom it will be crowned, but they
consider rather the persons and the offences done unto them.
Therefore he is not truly patient that will not suffer but
as much as he will, and of whom he will; for a true patient
man f orceth not of whom he suffereth, whether of his prelate,
or of his fellow that is equal unto him, or of any other that
is under him; whether he be a good man and a holy, or an
evil man and an unworthy. But whensoever any adversity
or wrong falleth unto him, whatsoever it be, and of whom
soever, and how oft soever, he taketh all thankfully as of
the hand of God, and accounteth it as a rich gift and a great
benefit: for he knoweth well, that there is nothing that a
man may suffer for God, that may pass without great merit.
Be thou therefore ready to battle if thou wilt have victory.
Without battle thou mayest not come to the crown of
patience, and if thou wilt not suffer thou refusest to be
crowned. Wherefore, if thou wilt needly be crowned, resist
strongly and suffer patiently; for without labour no man
may come to rest, nor without battle may any man come to
victory.
O Lord Jesu! make it possible to me by grace, that is
impossible to me by nature. Thou knowest well that I may
little suffer, and that I am cast down anon with a little adver
sity. Wherefore I beseech Thee, that trouble and adversity
may hereafter for Thy Name be beloved and desired of
me; for truly to suffer and to be vexed for Thee is very good
and profitable to the health of my soul.
20. OF THE ACKNOWLEDGING OF OUR OWN INFIRMITIES,
AND OF THE MISERIES OF THIS LIFE.
WILL acknowledge my sin unto Thee, and I will confess to
Thee, Lord, all the unstableness of my heart.
Ofttimes it is but a little thing that casteth me down,
and maketh me dull and slow to all good works. I purpose to
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stand strongly; but when a little temptation cometh it is to
me great anguish and grief. Of a right little thing sometimes
riseth a grievous temptation, and when I think myself to be
somewhat surer, and I have the higher hand as it seemeth,
suddenly I feel myself near-hand overcome by a light
temptation.
Behold therefore, good Lord, behold my weakness and
my frailness, best known to Thee before all others. Have
mercy on me, O Lord, and deliver me out of the mire of sin,
that my feet be never fixed in it. But this it is that oft grudgeth
me sore, and in manner confoundeth me before Thee, that
I am so unstable and weak, so frail to resist my passions.
And though they draw me not always to consent, yet never
theless their cruel assaults be very grievous unto me, so that
it is in a manner tedious to me to live in such battle : but yet
such battle is not all unprofitable to me, for thereby I know
the better mine own infirmities, in that I see well that such
wicked fantasies do rise in me much sooner than they go
away. But would to God that Thou, most strong God of
Israel, the lover of all faithful souls, wouldst vouchsafe
to behold the labour and sorrow of me Thy poorest servant,
and that Thou wouldst assist me in all things that I have to
do! Strengthen me, Lord, with heavenly strength, so that
the old enemy the fiend, or my wretched flesh, which is not
yet fully subject to the spirit, have not power or lordship
over me; for against them I must fight continually, while
I shall live in this miserable life. But alas, what life is this,
where no trouble or misery wanteth, where also every place
is full of snares and of mortal enemies ! For one trouble or
temptation going away another cometh; and the first con
flict yet during, many others suddenly rise, more than can
be thought.
How may this life therefore be loved that hath such bitter
ness, and that is subject to so many miseries? And how may
it be called a life, that bringeth forth so many deaths, and
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so many ghostly infections? And yet it is beloved and much
delighted of in many persons. The world is oft reproved,
that it is deceitful and vain, and yet it is not lightly forsaken,
especially when the concupiscences of the flesh be suffered
to have rule. Some things stir a man to love the world, and
some things to despise it. The lust of the flesh, and the lust
of the eyes, and the pride of life stir man to love the world.
But the pains and miseries that follow them cause again
hatred and tediousness of it.
But alas for sorrow, a little delectation overcometh the
mind of them that be much set to love the world, and driveth
out of their hearts all heavenly desires; insomuch that many
account it as a joy of paradise to live under such sensible
pleasures, because they neither have seen nor tasted the
sweetness in God, and the inward gladness that cometh of
virtues. But they that perfectly despise the world, and that
study to live under holy discipline, be not ignorant of the
heavenly sweetness that is promised unto ghostly livers; they
also see how grievously the world erreth, and how grievously
it is deceived in divers manners.
21 . HOW A MAN SHOULD REST IN GOD ABOVE ALL THINGS.
BOVE all things and in all things rest thou, my soul, in
thy Lord God, for He is the eternal rest of all Angels
and Saints.
Give me, Lord Jesu, this special grace, to rest me in Thee
above all creatures; above all health and fairness, above all
glory and honour, above all dignity and power, above all
cunning and policy, above all riches and crafts, above all
gladness of body and soul, above all fame and praising,
above all sweetness and consolation, above all hope and
promise, above all merit and desire; above all gifts and re
wards that Thou mayest give or send beside Thyself, and
above all joy and mirth that man's heart or mind may take
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or feel. Also above all Angels and Archangels/ and above
the company of heavenly spirits, above all things visible
and invisible, and above all things, that is not Thyself.
For Thou, O Lord God, art the best, most high, most
mighty, most sufficient, and most full of goodness, most
sweet, most comfortable, most fair, most loving, most noble,
and most glorious above all things; in Whom all goodness
together perfectly and fully is, hath been, and shall be. And
therefore, whatsoever Thou givest me beside Thyself, it is
little and insufficient to me; for my heart may not rest nor
fully be pacified but in Thee, so that it ascendeth above all
gifts, and also above all things that be created.
O my Lord Jesu Christ, most loving spouse, most pure
lover and governor of every creature, who shall give me
wings of perfect liberty that I may fly high and rest me in
Thee? O when shall I fully tend to Thee, and see and feel
how sweet Thou art! When shall I wholly gather myself to
gether in Thee so perfectly, that I shall not for Thy love feel
myself, but Thee alone above myself and above all bodily
things and that Thou shalt visit me in such wise as Thou dost
O /
visit Thy faithful lovers ! Now I oft mourn and complain the
miseries of this life, and with sorrow7 and woe bear them with
right great heaviness; for many evil things happen daily in
this life, which ofttimes trouble me, and make me very heavy,
and greatly darken mine understanding; very often they
hinder me greatly, and put my mind from Thee, and so en
cumber me many ways, that I cannot have free mind and
clean desire to Thee, nor have the sweet embracings that to
Thy blessed Saints be always present. Wherefore I beseech
thee, Lord Christ Jesu, that the sighings and the inward
desires of my heart, with my manifold desolations, may
somewhat move Thee and incline Thee to hear me.
O Jesu, the light and brightness of everlasting glory, the
joy and comfort of all Christian people that are walking
and labouring as pilgrims in the wilderness of this world,
no
my heart crieth to Thee by still desires without voice, and
my silence speaketh unto Thee, and saith thus : How long
tarrieth my Lord God to come to me? Verily, I trust that He
will shortly come to me, His poorest servant, and comfort
me, and make me joyous and glad in Him; that He will
deliver me from all anguish and sorrow. Come, Lord, come,
for without Thee I have no glad day nor hour; for Thou art
all my joy, and without Thee my soul is barren and void.
I am a wretch, and in manner in prison, and bound with
fetters, till Thou, through the light of Thy gracious pres
ence, vouchsafe to visit me and refresh me, and to bring me
again to liberty of spirit, and Thou vouchsafe to shew Thy
favourable and loving countenance unto me.
Let others seek what they will, but truly there is nothing
that I will seek, or that shall please me, but Thou, my Lord
God, my hope and everlasting health. I will not cease of
prayer till Thy grace return to me again, and Thou speak
inwardly to my soul, and say thus : Lo, I am here ! I am come
to thee, for thou hast called Me. Thy tears, and the desire
of thy heart, thy meekness and thy contrition, have bowed
Me down and brought Me to thee.
And I shall say again : Lord, I have called Thee, and I have
desired to have Thee, ready to forsake all things for Thee,
sith Thou first stirred me to seek Thee. Wherefore, be Thou
always blessed that hast shewed such goodness to me after
the multitude of Thy mercy. What hath Thy servant, Lord,
more to do or say, but that he meeken himself before Thy
Majesty, and ever have in mind his own iniquity? There is
none like to Thee, Lord, in heaven or in earth. Thy works
be good, Thy judgments be righteous, and by Thy Provi
dence all things be governed. Wherefore to Thee, Who art
the Wisdom of the Father, be everlasting joy and glory ! And
I humbly beseech Thee, that my body and soul, my heart
and tongue, and all Thy creatures, may ever laud Thee and
bless Thee. Amen.
MI
11. OF REMEMBERING THE GREAT AND MANIFOLD BENE
FITS OF GOD.
OPEN mine heart, Lord, into the beholding of Thy laws,
and in Thy commandments teach me to walk. Give me
grace to know and to understand thy will, and with
great reverence and diligent consideration to remember Thy
manifold benefits; that from henceforth I may yield to Thee
due thanks for them again. But I know and confess it for
truth, that I am not able to yield to Thee condign thankings
for the least benefit that thou hast given me, for I am less
than the least benefit that Thou hast given. And when I be
hold Thy nobleness and worthiness, my spirit dreadeth and
trembleth very sore for the greatness thereof.
O Lord ! all that we have in body and in soul, inwardly
and outwardly, naturally or supernaturally, they are Thy
benefits, and show Thee openly to be a blessed and good
benefactor, of Whom we have received such gifts. And
though one hath received more and another less, yet they
all are Thy gifts, and without Thee the least cannot be had.
He that hath more received, may not rightfully glorify him
self therein, as though he had gotten it by his own merit, nor
exalt himself above other, nor disdain other, nor despise his
inferiors; for he is greatest and most acceptable to Thee, that
least ascribeth to himself, and that is for such gifts the more
meek and devout in yielding thanks to Thee for them. And
he that through meekness can hold himself most vile, and
most unworthy of all other, is the more apt to receive of Thy
hand larger gifts.
He that hath received the fewer gifts ought not therefore
to be heavy, or to disdain at it, nor to be envious against
them that have received the greater; but rather he ought to
lift his mind upward to Thee, and highly to laud and praise
Thy Name, that Thou so liberally, so lovingly, and so freely,
without accepting of persons, departest Thy gifts among
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Thy people. All things come of Thee, and therefore Thou
art in all things to be blessed. Thou knowest what is expe
dient to be given to every person/ and why one hath less
and another more; it is not for us to reason or discuss, but
to Thee only, by Whom the merits of every man shall be
discussed.
Wherefore, Lord, I account it for a great benefit not to
have many gifts whereby outwardly, and after man's judg
ment, laud and praising should follow. And over that, as
me seemeth, although a man consider and behold his own
poverty, and the vileness of his own person, he ought not
therefore to take grief, heaviness, and dejection, but rather
to conceive thereby great gladness of soul; for Thou hast
chosen, and daily dost choose, poor meek persons, and such
as be despised in the world, to be Thy familiar and house
hold servants. Witness Thy Apostles, whom Thou madest
princes of all the world. Nevertheless they were conversant
among the people without complaining or missaying; so
meek and simple without all malice or deceit, that they joyed
to suffer reproofs for Thy Name; so far forth, that such
things as the world abhorreth and flieth, they coveted with
great desire.
Thus it appeareth that nothing ought so much to comfort
and glad Thy lover, and him that hath received Thy bene
fits, as that Thy will and pleasure be fulfilled in him after
Thy eternal disposition of him from the beginning. Where
with he ought to be so well contented and pleased, that he
would as gladly be holden least as others would be holden
most. As peaceful would he be and as well pleased in the
lowest place, as in the highest; as glad to be despised, and
abject, and of no name or reputation in the world, as others
to be nobler or greater. For Thy will, Lord, and the honour
of Thy Name, ought to excel all things; and more ought it
to please and comfort Thy lover, than all other benefits
given, or that might be given unto him.
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23. OF FOUR THINGS THAT BRING PEACE INTO THE SOUL.
MY SON, now shall I teach thee the very true way of
peace and of perfect liberty.
O Lord Jesu, do as Thou sayest, for that is right
joyous for me to hear.
Study, My son/ rather to fulfil another man's will than
thine own.
Choose always to have little worldly riches, rather than
much.
Seek always the lowest place, and desire to be under other
rather than above.
Covet always, and pray that the will of God be wholly
done in thee.
Lo! such a person entereth soothfastly into the very true
way of peace and inward quietness.
O Lord, this short lesson that Thou hast taught me, con-
taineth in itself much high perfection. It is short in words,
but it is full of sentence and fruitful in virtue; for if it were
well and faithfully kept of me, unrestfulness would not so
lightly spring in me as it hath done. For as oft as I feel myself
unrestf ul and not contented, I find that I have gone from this
lesson and from this good doctrine. But Thou, Lord Jesu,
Who hast all things under Thy governance, and always
lovest the health of man's soul, increase more grace in me,
that I may from henceforth fulfil these teachings, and that
I may do always what shall be to Thy honour and to the
health of my soul. Amen.
A PRAYER AGAINST EVIL THOUGHTS.
My Lord Jesu! I beseech Thee, be not far from me, but
come shortly and help me, for vain thoughts have risen in
mine heart, and worldly dreads have troubled me very sore.
How shall I break them down? How shall I pass unhurt
without Thy help?
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I shall go before thee, Thou sayest, Lord, and I shall
drive away the pride of thy heart, then shall I set open to
thee the gates of ghostly knowledge, and shall shew to thee
the privities of My secrets.
O Lord, do as Thou sayest, and then shall flee from me
all wicked fantasies. Truly this is my hope and my only
comfort, to flee to Thee in every trouble, steadfastly to trust
in Thee, inwardly to call to Thee, and patiently to abide
Thy coming and Thy heavenly consolations, which I trust
will shortly come to me. Amen.
A PRAYER FOR THE CLARIFYING OF MAN'S MIND.
Clarify me, Lord Jesu, with the clearness of the everlast
ing light, and drive out of my heart all manner of darkness
and all vain imaginations. Fight strongly for me, and drive
away the evil beasts, that is to say, all my evil and wicked
concupiscences, that peace of conscience may enter and have
full rule in me, and that abundance of laud and praising of
Thy Name may sound continually in the chamber of my
soul, that is to say, in a pure and clean conscience. Command
the winds and tempests of pride to cease; bid the sea of
worldly covetise to be in rest; and charge the north wind,
that is to say, the fiend's temptation, that it blow not; and
then shall be great tranquillity and peace in me.
O send out thy light and thy truth of ghostly knowledge,
that it may shine upon the earth barren and dry. Send down
Thy grace from above, and therewith anoint my dry heart;
give me the water of inward devotion to moist therewith
the dryness of my soul, that it may bring forth some good
fruit, that shall be liking and pleasant to Thee. Raise up my
mind that is sore oppressed with the heavy burden of sin,
and lift up my desire to the love of heavenly things, that by
a taste of the heavenly felicity it may loathe to think on any
earthly thing.
"5
Take me Lord/ and deliver me from the vile consolation
of creatures, which must of necessity shortly perish and fail.
For there is nothing created that may fully satisfy mine
appetite. Join me, therefore, to Thee, with a sure bond of
heavenly love, for Thou alone sufficest to Thy lover. And
without Thee all thinss be vain and of no substance.
24. THAT IT is NOT GOOD TO SEARCH CURIOUSLY AN
OTHER MAN'S LIFE.
MY SON, saith our Lord, look thou be not curious in
searching of any other man's life, neither do thou
busy thyself with those things which do not belong
unto thee.What is this or that to thee? Follow thou Me.
What is it to thee whether this man be good or bad/ whether
he say or do this or that? Thou needest not to answer for
another man's deeds, but for thine own thou must needly
answer. Why then dost thou meddle where it needeth not?
I know every man, and every thing under the sun I see and
behold. How it is with every person, what he thinketh,
what he willeth, and to what end his work draweth, is open
to Me. Therefore all things are to be referred to Me. Keep
thyself always in good peace, and suffer him that will always
search another man's life to be as busy as he will. And in
the end it shall fall upon him as he hath done and said, for
he cannot deceive Me whatsoever he be.
If thou admonish any person for his soul-health, look
thou do it not to get thee thereby any name or fame in the
world; nor to have the familiarity or private love of any
person, for such things cause much unquietness of mind,
and will make thee also to lose the reward that thou shouldst
have of God, and will bring great darkness into thy soul.
I would gladly speak to thee My words, and open to thee
the secret mysteries of fraternal correction, if thou wouldst
prepare thy soul against My coming, and thou wouldst open
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the mouth of thy heart faithfully to Me. Be thou provident,
wake diligently in prayer, humble thyself in everything, and
thou shalt find great comfort in God.
25. IN WHAT THING THE PEACE OF HEART AND GREATEST
PROFIT OF MAN STANDETH.
MY SON, saith our Lord Jesus, I s^id to My disciples
thus : Peace I leave with you, my peace I give unto
you: not as the world giveth, give I unto you, but
much more than it may give. All men desire peace, but all
men will not do that belongeth to peace. My peace is with
the meek and mild in heart. Thy peace shall be in much
patience. If thou wilt hear Me and follow My words, thou
shalt have great plenty of peace.
O Lord, what shall I do to come to that peace?
Thou shalt in all thy works take good heed what thou
dost and sayest, and thou shalt set thy whole intent to please
Me, and nothing shalt thou covet or seek without Me. But
of other men's deeds thou shalt not judge presumptuously,
neither shalt thou meddle with things that pertain not to
thee ; if thou do thus, it may be that thou shalt little or seldom
be troubled. But never to feel any manner of trouble, nor to
surfer any heaviness in body or in soul, is not the state of
this life, but of the life to come.
Think not therefore that thou hast found the true peace
when thou feelest no grief; nor that all is well with thee
when thou hast no adversity; nor that all is perfect for that
everything cometh after thy mind. Nor yet that thou art
great in God's sight, or specially beloved of Him, because
thou hast great fervour in devotion, and great sweetness in
contemplation, for a true lover of virtue is not known by all
these things, nor doth the true perfection of man stand in
them.
Wherein then, Lord?
In a man offering his heart wholly to God; not seeking
himself either in great things or in small, in time or in eter
nity. So that he abide always one, and yield always like
thanks to God for things pleasant and unpleasant; weighing
them all in the one like balance of His love. Also/ if he be
so strong in God that, when inward consolation is with
drawn/ he can yet stir his heart to suffer more if God so will/
and yet justifieth not himself/ nor praiseth himself as holy
and righteous. He walketh then in the very true way of
Peace/ and he may then have a sure and perfect hope that
he shall see Me face to face in the everlasting joy and fruition
of the kingdom of heaven. And if he can come to a perfect
despising of himself/ then he shall have a full abundance of
rest and peace in the joy everlasting/ after the measure of
his gift. Amen.
26. OF THE EXCELLENCE AND WORTHINESS OF A FREE
MIND.
LD, it is the work of a perfect man not to sequester his
mind from the beholding of heavenly things; and
amongst many cares, to go as if he were without care/
not in the manner of an idle or of a dissolute person/ but by
the special prerogative of a free mind always busy in God's
service/ and not cleaving by inordinate affection to any
creature.
I beseech Thee/ therefore/ my Lord Jesu/ most meek and
merciful/ that Thou keep me from the business and cares of
the world; and that I be not overmuch unquieted with the
necessities of the bodily kind/ nor taken with the voluptuous
pleasures of the world and the flesh; likewise that Thou
preserve me from all hindrance of the soul/ that so I be
not broken with overmuch heaviness/ sorrow/ and worldly
dread. And by these petitions I ask to be delivered not only
from such vanities as the world desireth/ but also from such
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miseries as grieve the soul of me, Thy servant, with the com
mon malediction of mankind, that is, with the corruption of
the body, whereby I am so grieved and letted, that I may not
have liberty of spirit to behold Thee when I would.
O Lord God, that art sweetness unspeakable, turn into
bitterness to me all fleshly delights, which would draw me
from the love of eternal things to the love of a short and a
vile delectable pleasure. Let not flesh and blood overcome
me, nor the world with his short glory deceive me, nor the
fiend with his thousandfold crafts supplant me; but give me
ghostly strength in resisting, patience in suffering, and con
stancy in persevering. Give me also, for all worldly consola
tions, the most sweet consolations of the Holy Ghost; and
for all fleshly love, send into my soul the love of Thy Holy
Name.
Lo! meat, drink, clothing, and all other necessaries for
the body be painful and troublesome to a fervent spirit,
which, if it might, would always rest in God and in ghostly
things. Grant me grace, therefore, to use such bodily neces
saries temperately, and that I be not deceived with overmuch
desire to them. To forsake all things is not lawful, for the
bodily kind must be preserved; but to seek superfluous
things more for pleasure than for necessity, Thy holy law
prohibiteth; for so the flesh would rebel against the spirit.
Wherefore, Lord, I beseech Thee, that Thy hand of grace
so govern and teach me, that I exceed not by any manner of
superfluity. Amen.
27. THAT PRIVATE LOVE MOST HINDERETH A MAN FROM
GOD.
MY SON, saith our Lord, it behoveth thee to give all for
all, and to keep nothing to thee of thine own love; for
the love of thyself more hurteth thee than any other
thing in this world. After thy love and after thine affection
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everything cleaveth to thee more or less. If thy love be pure,
simple, and well ordered, thou shalt be without inordinate
affection to any creature. Covet nothing therefore that it is
not lawful for thee to have, and have nothing that may let
thee from ghostly travail, or that may take from thee inward
liberty of soul. It is marvel that thou committest not thyself
fully to Me with all thy heart, together with all things that
thou mayest have or desire.
Why art thou thus consumed with vain sorrow?Why art
thou wearied with superfluous cares? Stand at My will,
and thou shalt find nothing that shall hurt or hinder thee.
But if thou seek this thing or that, and wouldst be in this
place or in that, for thine own profit and for thine own
pleasure, thou shalt never be at rest, nor ever free from some
trouble of mind; for in every place shall be found something
that will mislike thee.
Transitory things when they be had and greatly multi
plied in the world, do not always help man's soul to peace;
but rather when they be despised and fully cut out of the
love and desire of the heart. This is not to be understood
only of gold and silver, and other worldly riches, but also
of the desire of honours and praisings of the world, which
shortly vanish and pass away, as does the smoke with the
wind.
The place helpeth little if the spirit of fervour be away.
The peace also that a man getteth outwardly shall not long
stand whole, if it be void from the true inward Peace of
heart. That is to say, though thou change thy place, yet it
shall little amend thee, unless thou stand steadfast in Me.
For by new occasions that shall daily rise, thou shalt find
that thou hast fled; and percase much more perilous and
much more grievous things than the first were.
I2O
A PRAYER FOR THE PURGING OF MAN'S SOUL, AND FOR
HEAVENLY WISDOM AND THE GRACE OF GOD TO BE OB
TAINED AND HAD.
Confirm me, Lord, by the grace of the Holy Ghost. Give
me grace to be strong in soul, and avoid out thereof all un
profitable business of the world and of the flesh, that it may
not be led by unstable desires of earthly things; that I may
behold all things as they be, transitory and of short abiding;
and myself as also to go with them : for nothing under the
sun may long abide, but all is vanity and affliction of spirit.
O how wise is he that feeleth and understandeth this !
Give me, Lord, heavenly wisdom, that I may learn to
seek Thee and to find Thee, and above all things to love
Thee,- and to understand and know all other things as they
be, after the order of Thy wisdom and none otherwise. Give
me grace also wisely to withdraw me from them that flatter
me, and patiently to suffer them that grieve me; for it is
great wisdom not to be moved with every blast of words,
nor to give ear to him that flattereth, as doth the mermaid.
The way that is thus begun shall bring him that walketh in
it to a good and blessed ending.
28. AGAINST THE EVIL SAYINGS OF DETRACTORS.
MY SON, saith our Saviour Christ, thou shalt not take it
to grief, because some persons think evil of thee, or
say of thee that thou dost not gladly hear; for thou
shalt yet think worse of thyself, and that no man is so evil
as thou art. If thou be well ordered inwardly thou shalt not
much care for such flying words. It is no little wisdom for a
man to keep himself in silence and in good peace, when evil
words be spoken, and to turn his heart to God, and not to
be troubled with man's judgment.
Let not thy peace be in the hearts of men; for whatso
ever they say of thee, good or bad, thou art not therefore
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another man: but as thou art, thou art. Where are the true
peace and glory? Are they not in Me? Yes, truly. Therefore
he that neither desireth to please man, nor dreadeth to dis
please him, shall have great plenty of peace; for of inordi
nate love and vain dread cometh all unquietness of heart
and unrestfulness of mind.
29. How ALMIGHTY GOD is TO BE INWARDLY CALLED
UNTO IN TIME OF TRIBULATION.
JORD, Thy Name be blessed for ever, that wouldst that
this temptation and tribulation should fall upon me!
• I may not escape it; but of necessity I am driven to flee
to Thee, that Thou vouchsafe to help me, and to turn all
into ghostly profit. O Lord, I am now in trouble, and it is
not well with me, for I am greatly vexed with this present
passion. And now, most beloved Father, what shall I say?
I am now taken with anguishes and troubles on every side.
Save me in this hour. Yet I trust that I am come into this
hour that Thou mightest be lauded and praised when I am
made perfectly meek before Thee, and clearly delivered by
Thee. Be it therefore pleasing to Thee to deliver me; for
what may I, most sinful wretch, do, or whither may I go
without Thee? Give me patience now in all my troubles.
Help me, my Lord God, and I shall not fear or dread what
troubles soever fall upon me.
And now what shall I say, but that Thy will be done in
me? I have deserved to be troubled and grieved, and there
fore it behoveth that I suffer as long as it shall please Thee.
Would to God that I might suffer gladly till the furious
tempests were overpast, and quietness of heart were come
again! Thy mighty hand, Lord, is strong enough to take
this trouble from me, and to assuage the cruel assaults
thereof, so that I do not utterly fail; for thus hast Thou oft-
times done to me before this time. The more hard it is to me,
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the more light it is to Thee. And when I am delivered by
Thee, then shall I say : This is the changing of the right hand
of Him that is Highest/ that is/ of the Blessed Trinity, to
Whom be joy, honour, and glory everlastingly. Amen.
30. OF THE HELP OF GOD TO BE ASKED, AND OF A FULL
TRUST TO RECOVER THROUGH DEVOUT PRAYER OUR
FORMER GRACE.
MY SON, I am the Lord, that sendeth comfort in time of
tribulation. Come therefore to Me, when it is not well
with thee. This it is that letteth thee most, that thou
turnest thee over slowly to Me ; for before thou pray heartily
to Me, thou seekest many other comforts, and refreshest
thy spirits in outward things. And therefore all that thou
dost little availeth thee, till thou canst behold and see that
I am He that sendeth comfort to all that faithfully do call
to Me, and that there is not without Me any profitable
counsel or perfect remedy. But now take a good spirit to
thee, and after thy troubles be thou comforted in Me, and
in the light of My Mercy have thou full trust; for I am near
to thee to help thee, and to restore thee again, not only to
like grace, as thou hadst first, but also to much more, and
in great abundance.
Is there anything hard or impossible to Me? Or am I like
to him that sayeth a thing, and doth it not?Where is thy
faith? Stand strongly and perseverantly in Me. Be steadfast,
abiding My promise, and thou shalt have comfort in such
time as shall be most expedient for thee. Abide, abide, and
tarry for Me, and I shall come soon and help thee. It is
temptation that vexeth thee, and a vain dread that feareth
thee much. But what availeth such fear of dread for things
that perchance will never come, but that the ghostly enemy
would that thou shouldst have sorrow upon sorrow. Bear
therefore patiently thy troubles that be present, and dread
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not over much those that are to come, for sufficient unto
the day is the evil thereof. It is a vain thing and unprofitable
to be heavy or glad for things that perchance will never
happen.
But it is the unstableness of man that he is deceived, and
that he so lightly follows the suggestion of the enemy, who
careth not whether he deceive thee by true suggestions or
by false; whether it be by love of things present, or by dread
of things to come. Therefore be thou not troubled, neither
dread; but trust strongly in Me, and in My mercy have
perfect hope; for when thou weenest that thou art right far
from Me, ofttimes I am right near unto thee, and when thou
weenest that all is lost, then ofttimes followeth the greater
reward. All is not therefore lost, though something happen
against thy will; for thou shalt not judge therein after thy
outward feeling. Neither shalt thou take any grief so sore
to heart, but that thou shalt have good trust to escape it.
Think not thyself wholly forsaken of Me, though I send
thee for a time some heaviness and trouble, for this is the
surer way to the kingdom of heaven. And doubtless it is
more expedient to thee and to other of My servants, that
ye sometimes be proved with adversity, than that ye always
have all things after your wits. I know the hidden thoughts
of man, and that it is much expedient to the health of the
soul that she be left sometimes to herself without ghostly
favour or comfort, lest haply she be raised up into pride,
and think herself better than she is. That I have given, I may
take away, and may restore it again when it listeth Me.
When I give a thing to any person it is Mine own that
I have given, and when I take it away again, I take none of
his, for every good gift and every perfect reward cometh of
Me. If I send to thee trouble or heaviness, in what wise
soever it be, take it gladly and disdain it not; neither let thy
heart fail thee therein, for I may anon lift thee up again, and
turn thy heaviness into great joy and ghostly gladness. And
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verily, I am righteous and much to be lauded and praised
when I do so with thee.
If thou understand aright, and behold thyself truly as
thou art, thou shalt never be so heavy for any adversity,
but thou shalt rather joy therein, and think it the greatest
gift, that I spare not to scourge thee with such trouble and
adversity. As the Father hath loved me, so have I loved you,
I said to My disciples; and yet I sent them not forth into the
world to have temporal joys, but to have great battles; not
to have honours, but despites; not to be idle, but to labour;
not to rest, but to bring forth much good fruit in patience
and good works. My son, remember \vell these words that
I have spoken to thee, for they are true and cannot be denied.
3 1 . HOW WE SHOULD FORGET ALL CREATURES, THAT WE
MAY FIND OUR CREATOR.
, I have great need of Thy grace, or that I may come
thither where no creature shall let or hinder me from
perfect beholding of Thee; for as long as any tran
sitory thing holdeth me, or hath rule in me, I may not fly
freely to Thee. He coveted to fly without let that said thus :
Oh that I had wings like a dove! for then would I fly into
the bosom of my Saviour, and into the holes of His Blessed
Wounds, and be at rest. I see well that no man is more
restful or more liking in this world, than is that man who
always hath his mind and whole intent upward to God,
and nothing desireth of the world. It behoveth him there
fore that would perfectly forsake himself and behold Thee,
to surmount all creatures and himself also; and through
excess of mind to see and behold that Thou, Maker of all
things, hast nothing among all creatures like unto Thee.
Unless a man be clearly delivered from the love of creatures,
he may not fully tend to his Creator. And this is the great
est cause why there be so few contemplatives, because so
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few there be that will willingly sequester themselves from
the love of creatures.
To contemplation is great grace required, for it lifteth up
the soul and ravisheth it up in spirit above itself. And except
a man be lifted up in spirit above himself, and be delivered
in his love from all creatures, and be perfectly united to
God; whatsoever he can, or whatsoever he hath either in
virtue or cunning, it is but little worth afore God. Therefore
he shall have but little virtue, and long shall he lie still in
earthly things, that accounteth anything great or worthy
to be praised, but God alone; for all other things besides
God are nought, and for nought are to be accounted. There
is a great difference between the wisdom of a devout man
lightened by grace, and the cunning of a subtle and studious
clerk. That learning is much more noble and much more
worthy that cometh by the influence and gracious gift of
God, than that which is gotten by the labour and study of
man.
Many desire to have the gift of contemplation, but they
will not use such things as be required to contemplation.
One great let of contemplation is that we stand so long in
outward signs and in sensible things, and take no heed of
perfect mortifying our body to the spirit. I wot not how it
is, by what spirit we be led, nor what we pretend, we that
be called spiritual persons, that we take greater labour and
study for transitory things than we do to know the inward
state of our own soul.
Alas for sorrow! anon as we have made a little recollec
tion to God we run forth to outward things, and do not
search our own conscience with due examination, as we
should do. We heed not where our affection resteth, and we
sorrow not that our deeds be so evil and so unclean as they
be. The people corrupted themselves with fleshly unclean-
ness; and therefore followed the great flood. Verily, when
our inward affection is corrupted, it is necessary that our
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deeds following thereupon be also corrupted; for from a
clean heart springeth the fruit of a good life.
It is ofttimes asked what deeds such a man hath done;
but of what zeal, of what intent he did them, is little re
garded. It is oft inquired whether a man be rich, strong, fair,
able, a good writer, a good singer, or a good labourer; but
how poor he is in spirit, how patient and meek, how devout,
and how inwardly turned to God, is little regarded. Nature
holdeth the outward deed, but grace turneth her to the in
ward intent of the deed. The first is oft deceived, but the
second putteth her trust wholly in God, and is not deceived.
32. HOW WE SHOULD FORSAKE OURSELVES, AND THRLIST
ALL COVETISE OUT OF OUR HEARTS.
MY SON, saith our Lord, thou shalt not have perfect
liberty of mind, unless thou wholly forsake thyself.
All proprietaries, and all lovers of themselves, all
covetous persons, curious, vain-glorious, all runners about,
and such as seek things soft and delectable in this world, and
not those of Jesus Christ, oft saying and greedily seeking
that which will not long endure, be as men fettered and
bound with chains, and have no perfect liberty or freedom
of spirit; for all things shall perish that be not wrought of
God. Hold well in thy mind this short word: Forsake all
things and thou shalt find all things; forsake covetise and
thou shalt find great rest. Print well in thy mind that I have
said, for when thou hast fulfilled it, thou shalt well know
that it is true.
Lord, this lesson is not one day's work, nor a play for chil
dren; for in it is contained the full perfection of all religion.
My son, thou oughtest not to be turned from God, nor
to be anything discouraged from His service, when thou
hearest the strait life of perfect men; but rather thou ought
est to be provoked thereby to higher perfection, and at least
'27
to desire in heart that thou mightest come thereto. But
would to God thou were first come to this point, that thou
were not a lover of thyself, but that thou wouldst keep My
commandments, and the commandments of him that I have
appointed to be thy father spiritual; for then thou shouldst
please Me greatly, and all thy life should pass forth in joy
and peace. Thou hast yet many things to forsake, which,
unless thou canst wholly forsake, thou shalt not get that
thou desirest. And therefore I counsel thee to buy of me
gold tried in the fire, that is to say, heavenly wisdom, that
despiseth all earthly things. Cast from thee all worldly wis
dom, all man's comfort, and all thine own affections; choose
also to have vile and abject things, rather than those that are
precious and high in the sight of the world.
The true heavenly wisdom -seemeth to many to be vile
and little, and well-nigh forgotten. Many can say with their
mouth that it is good not to desire to be magnified in the
world, but their life followeth not their saying. But yet it is
the precious margaret and the high virtue that is hid from
much people for their presumption.
Get it whoso may.
33. OF THE UNSTABLENESS OF MAN'S HEART, AND THAT
OUR FINAL INTENT IN ALL THINGS SHOULD BE TO GOD.
Y s 0 N , look thou believe not thine own affection, for it
changeth oft from one to another. As long as thou
O u
livest thou shalt be subject to changeableness, whether
thou wilt or not: now glad, now sorrowful; now pleased,
now displeased; now devout, now undevout; now lusty,
now slothful; now heavy, now lightsome. But a wise man,
that is well taught in ghostly travail, standeth stable in all
such things, and forceth little what he feeleth, or on what
side the wind of unstableness bloweth; for the whole intent
and study of his mind is, how he may profit most in virtue,
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and come finally to the most fruitful and most blessed end.
By such a whole intent fully directed to God, a man may
abide steadfast and stable in himself among many adver
sities.
The more pure and the more clean is his intent, the more
stable shall he be in every storm. But alas for sorrow! the
eye of man's soul is anon darkened, for it beholdeth lightly
delectable things that come of the world and of the flesh.
Insomuch that there is seldom found any person that is free
and clear from the venomous desire of hearing tales or other
fantasies; and that by their own seeking. In such manner
came the Jews into Bethany to Martha and to Mary Mag
dalen, not for the love of our Lord Jesus, but to see Lazarus,
whom He had raised from death to life. Wherefore the eye
of the soul is to be kept full bright, that it be always pure
and clean, and that it be above all passing things wholly
directed to Me.
The which grant unto us, O Lord. Amen.
34. How OUR LORD GOD SAVOURETH TO His LOVER
SWEETLY ABOVE ALL THINGS AND IN ALL THINGS.
IJJR Lord God is to me all in all! And sith He is so,
what would I have more, or what can I desire more?
O this is a savoury word and a sweet, to say that our
Lord is to me all in all ! But it is to him that loveth the Word
and not the world. To him that understandeth this word, is
said enough; but yet to repeat it oft is liking to him that
loveth. I may therefore more plainly speak of this matter,
and say : Lord, when Thou art present to me all things are
pleasant and liking, but when Thou art absent all things are
grievous and greatly misliking.When Thou comest Thou
makest mine heart restful, and bringest into it a new joy.
Thou makest Thy lover to feel and understand the Truth,
and to have a true judgment in all things, and in all things to
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laud and praise Thee. O Lord, without Thee nothing may
be for long liking or pleasant; for if anything should be
liking or savoury, it must be through help of Thy grace, and
be tempered with the spicery of Thy wisdom.
To him to whom Thou savourest well, what shall not
savour well? And to him that Thou savourest not well unto,
what may be joyful or liking? But worldly-wise men, and
they that savour the delights of the flesh, fail of this wis
dom; for in worldly wisdom is found great vanity, and in
fleshly pleasures is everlasting death. Therefore, they that
follow Thee, Lord, by despising of the world, and by per
fect mortifying of the lusts of the flesh, are known to be very
wise; for they be led from vanity to Truth, and from fleshly
liking to spiritual cleanness. To such persons God savoureth
wondrous sweet, and whatsoever they find in creatures, they
refer it all to the laud and praising of the Creator; for they
see well, that there is great difference betwixt the Creator
and creatures, eternity and time, and betwixt the light made
and the light unmade.
O everlasting Light! far passing all things that are made,
send down the beams of Thy lightings from above, and
purify, glad, and clarify in me all the inward parts of my
heart. Quicken my spirit with all the powers thereof, that it
may cleave fast and be joined to Thee in joyful gladness of
ghostly ravishings. O when shall that blessed hour come
that Thou shalt visit me and glad me with Thy blessed pres
ence, so that Thou be to me all in all? As long as that gift is
not given to me, that Thou be to me all in all, there shall be
no full joy in me. But alas for sorrow! mine old man, that is,
my fleshly liking, yet liveth in me, and is not yet fully cruci
fied, nor perfectly dead in me; for yet striveth the flesh
strongly against the spirit, and moveth great inward battle
against me, and suffereth not the kingdom of my soul to
live in peace.
But Thou, good Lord, that hast the lordship over all the
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power of the sea, and rulest the raging thereof, arise and
help me, break down the power of mine enemies, who always
move this battle in me. Shew the greatness of Thy goodness,
and let the power of Thy right hand be glorified in me; for
there is to me none other hope or refuge, but in Thee only,
my Lord, my God!
To Whom be joy, honour, and glory everlastingly. Amen.
35. THAT THERE is NO FULL SURETY FROM TEMPTATION
IN THIS LIFE.
u R Lord sayeth to His servant thus : Thou shalt never
be sure from temptation and tribulation in this life.
And therefore armour spiritual shall always, as long
as thou livest, be necessary for thee. Thou art among thine
enemies, and shalt be troubled and vexed by them on every
side ; and unless thou use in every place the shield of patience,
thou shalt not long keep thyself unmoved. And over that,
if thou set not thy heart strongly in Me, with a ready will to
suffer all things patiently for Me, thou mayest not long bear
this ardour, nor come to the reward of blessed Saints. It be-
hoveth thee therefore manly to pass over many things, and
to use a strong hand against all the thwartings of the enemy.
To the overcomer is promised Angel's Food, and to him
that is overcome is left much misery.
If thou seek rest in this life, how then shalt thou come to
the rest everlasting? Set not thyself to have rest here, but to
have patience, and seek soothfast rest not in earth but in
heaven; not in man, or any creature, but in God only, where
it is. For the love of God thou oughtest to suffer gladly all
things, that is to say, all labours, sorrows, temptations, vexa
tions, anguishes, neediness, sickness, injuries, evil sayings,
reprovings, oppressions, confusions, corrections, and despis-
ings. These help a man greatly to virtue, these prove the
true knight of Christ, and make ready for him the heavenly
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crown. And I shall yield him everlasting reward for this
short labour/ and infinite glory for this transitory confusion.
Trowest thou that thou shalt have always spiritual com
forts after thy will? Nay, nay; My Saints had them not,
but many great griefs, and divers temptations, and great
desolations, but they bore all with great patience, and more
trusted in Me than in themselves : for they knew v/ell that
the sufferings of this present time are not worthy to be com
pared with the glory which shall be revealed in us. Wilt thou
look to have anon that which others could not get but with
great weepings and labours? Wait on the Lord; be of good
courage, and he shall strengthen thy heart; wait, I say, on
the Lord; mistrust Him not; and go not back from His serv
ice for pain or for dread: but lay forth thy body and soul
constantly to His honour in all good bodily and ghostly
labours. And he shall reward thee again most plenteously
for thy good travail, and He shall be with thee and help
thee in every trouble that shall befall unto thee.
So may it be. Amen.
36. AGAINST THE VAIN JUDGMENTS OF MEN.
y s o N , fix thy heart steadfastly in God, and dread not
the judgments of man, when thine own conscience
witnesseth thee to be innocent and clear. It is right
good and blessed sometimes to suffer such sayings, and it
shall not be grievous to a meek heart, which trusteth more
in God than in himself. Many folk can say many things, and
yet little faith is to be given to their sayings. But to please all
men it is not possible. For though St. Paul laboured all that
he might to have pleased all people in God, and did to all
men all that he could for their salvation, yet nevertheless he
could not help but that he was sometime judged of other.
He did for the edifying and health of other as much as
in him was, but that he should not sometime be judged of
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other, or be despised of other, he could not let; wherefore he
committed all to God that knoweth all things, and armed
himself with patience and meekness against all things that
might be untruly spoken against him. Nevertheless some
times he answered again, lest by his silence hurt or hindrance
might have grown to others.
What art thou then that dreadst so sore a mortal man?
This day he is, and to-morrow he appeareth not. Dread God,
and thou shalt not need to dread man. What may man do
with thee in words or injuries? He hurteth himself more
than thee; and in the end he shall not flee the judgment of
God, whatsoever he be. Have always God before the eye of
thy soul, and strive not again by multiplying of words. And
if thou seem for a time to suffer confusion that thou hast not
deserved, disdain thou not therefor, nor through impatience
minish thy reward. But rather lift up thy heart to God in
heaven, for He is able to deliver thee from all confusion and
wrongs, and to reward every man after his desert, and much
more than he can deserve.
37. OF A PURE AND A WHOLE FORSAKING OF OURSELF
AND OUR OWN WILL, THAT WE MAY GET FREEDOM OF
SPIRIT AND FOLLOW THE WILL OF GOD.
Y SON, saith our Lord, forsake thyself, and thou shalt
find Me. Stand without following of thine own will,
and without all property, and thou shalt much profit
in grace; and if thou wholly resign thyself into My hands,
and take nothing to thee again, thou shalt have the more
grace of Me.
O Lord, how oft shall I resign me unto Thee, and in what
things shall I forsake myself?
Always and in every hour, in great things and in small.
I except nothing, for in all things I will to find thee naked,
and very poor, and void of thine own will. Else how mayest
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thou be Mine, and I thine, unless thou be clearly bereft of
thine own will, within and without? The sooner thou canst
bring it about, so much the sooner shall it be better with
thee; and the more perfectly and the more clearly thou canst
do it, the more fully shalt thou please Me, and the more
shalt thou win.
Some persons resign themselves unto Me, but it is with
some exception, for they trust not fully to Me, and there
fore they study to provide for themselves. And some at the
beginning offer themselves to Me, but after, when any
temptation cometh, they soon turn again to their own will
and to that which they promised to forsake; therefore they
profit little in virtue. Truly such persons shall never come
to perfect cleanness and freedom of heart, nor to the grace
of familiarity with Me, but through a perfect forsaking of
themselves and through a daily offering of themselves and
all that they have wholly to Me; for without this no man
may have perfect fruition and uniting with Me.
I have said to thee many times before, and yet I say to
thee again: Forsake thyself, and resign thyself wholly to
Me, and thou shalt have great inward peace in Me. Give
all for all, and nothing keep to thyself of thine own will, but
stand purely and stably in Me, and thou shalt have Me, and
thou shalt be so free in heart and in soul, that neither dark
ness of conscience nor thraldom of sin shall ever have power
in thee. Endeavour thyself therefore to get this freedom of
spirit that I speak of, pray for it, study for it, and always
desire in thy heart that thou mayest clearly be spoiled and
bereft of all property and of thine own will, so that being
naked of all worldly things thou mayest follow Me that
hung naked for thee upon the cross : also that in thy love
thou mayest die to thyself and to all worldly things, and
blessedly live to Me. If thou do thus, then all vanities, all
fantasies, all superfluous cares of the world and of the flesh
shall fail, and fade, and go away. Then also immoderate
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dread and inordinate love shall die in thee, and thou shalt
blessedly live in Me and I in thee. Amen.
38. HOW A MAN SHALL RULE HIMSELF IN OUTWARD
THINGS, AND HOW HE OUGHT TO CALL TO GOD FOR HELP
IN ALL PERILS AND DANGERS.
u R Lord Jesu sayeth to His servant thus : Thou ought-
est to take heed diligently that in every place, in every
deed, and in every outward occupation that thou dost,
thou be inwardly free in thy soul, and have the rule over
thyself, and that all things be under thee, and not thou
under them; that thou be lord and governor over thy deeds,
not a servant or a bond-man; but rather free as a true He
brew, and going into the number and into the freedom of
the children of God, who stand upon things present and
look towards things everlasting, who behold things transi
tory with their left eye, and things everlasting with their
right eye; whom worldly goods cannot draw down to the
love of them, but who rather draw worldly goods to serve
in such wise as they be ordained of God, and as they be
instituted to do by the high Maker of all things, Who leaveth
nothing inordinate in His creatures.
Also, if in every adventure and doubt that shall happen
unto thee, thou stand not to the judgment of thy outward
appearance, but anon enterest into thine own soul by de
vout prayer, as Moses did into the Tabernacle to ask counsel
of God, thou shalt hear anon the answer of our Lord, which
shall instruct thee sufficiently in many things both present
and to come. It is read that Moses had always recourse to
the tabernacle of God for the solving of doubts and ques
tions, and that he there asked the help of God through
devout prayer, for the perils and dangers, as well of himself
as of the people. So shouldst thou enter into the secret
tabernacle of thine own heart, and there ask inwardly with
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good devotion the help of God in all such doubts and perils.
We read that Joshua and the children of Israel were deceived
by the Gibeonites, because they gave light credence to their
sayings, and did not first ask counsel of God, as they should
have done; and so by the fair \vords of the Gibeonites, and
through false pity, Joshua and the children of Israel were
illuded and greatly deceived.
39. THAT A MAN SHOULD NOT BE IMPORTUNE IN HIS
BUSINESS.
MY SON, saith our Lord, commit always thy cause to
Me, and I shall well dispose it for thee, when the time
shall come. Abide Mine ordinance and direction, and
thou shalt find thereby great profit and help.
O Lord, gladly will I commit all things to Thee, for it is
little that I can do for myself. Would to God that I did not
cleave to desires of worldly things, but that I might always
offer myself wholly to Thy will and pleasure.
So it is good for thee to do, My son, for oftentimes a man
that trusteth much in himself and in his own will, setteth
his mind to bring about this thing or that, as he desireth; but
when he has attained to what he desired, he beginneth then
to feel towards it all otherwise than he did before : for the
affections and desires of men are not always one, but oft
drive a man from one thing to another. It is therefore no
small thing for a man fully to forsake himself, though it be
in right little things.
For truly, the very perfection of man is a perfect denying
and a full forsaking of himself. And such a man is very free
and beloved of God. But the old enemy the fiend, who
resisteth goodness all that he may, ceaseth not long from
temptation, but day and night he maketh grievous assaults
to see if he may catch any unwary person in his snare of
deceit. Watch and pray, that ye enter not into temptation.
40. THAT A MAN HATH NO GOODNESS OF HIMSELF, AND
THAT HE MAY NOT RIGHTFULLY GLORIFY HIMSELF IN
ANYTHING.
ORD, what is man, that thou art mindful of him? Or what
hath he done for Thee that Thou shouldst visit him
with grace? Of what may I complain, though Thou
sometimes forsake me? Or what may I righteously say,
though Thou grant me not that I ask? Truly, I may well
think and say thus : I am nought; of myself I have no good
ness; but in all things I am of myself all insufficient and tend
to nought. And unless I be holpen of Thee, and be inwardly
informed and taught by Thee, I shall be altogether slothful
and to all things unprofitable.
O Lord, Thou art always One, ever shalt be One; always
good, always righteous and holy; doing all things well,
righteously, and blessedly; disposing all things after Thy
Wisdom. But I, wretch, that am always more ready and
prone to evil than to good, I am not always abiding in one,
for seven times be changed upon me ! Nevertheless, it will
be better with me when it shall please Thee to put forth Thy
helping hand; for Thou alone art He that without man's
aid mayest help me, and so confirm and stable me in Thee,
that mine heart shall not lightly be changed from Thee, but
be wholly fixed in Thee, and finally rest in Thee.
Verily if I could cast away from me all man's comfort,
either to get devotion, or because of necessity I am com
pelled thereto (for that I find no comfort in man), then
might I well trust in Thy grace to have of Thee new visita
tions and new heavenly consolation.
But I confess it for truth, that I am unworthy to have
any such consolations, and I thank Thee as oft as any good
thing cometh to me, for all that is good cometh of Thee.
I am but vanity and nought before Thee, an inconstant man
and a feeble. Whereof then may I righteously glorify myself,
or why should I look to be magnified? Truly vain glory is a
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perilous sickness, a grievous pestilence, and a right great
vanity; for it draweth a man from the true joy that he should
have in God, and robbeth him clearly of all heavenly grace.
For when a man pleaseth himself, he displeaseth Thee, and
when he delighteth in man's praisings, he is deprived of true
virtue.
True steadfast joy and gladness is to joy in Thee and not
in himself; in Thy name and not in his own virtue or in any
creature. Therefore Thy Name be praised, and not mine;
Thy works be magnified, and not mine; let Thy goodness
be always blessed, but to me let nothing be given of the laud
and praising of man. Thou art my glory and the joy of my
heart. In Thee I will glory and will joy always; but in my
self I will glory in nothing but in my infirmities.
Let the Jews seek glory among themselves, but I will seek
none but that is of Thee alone. For all man's glory, all tem
poral honour, and all worldly highness to Thy eternal glory
compared, is but foolishness and a great vanity. O Truth!
O Mercy! O Blessed Trinity! to Thee be laud, honour,
and glory everlastingly. Amen.
41 . HOW ALL TEMPORAL HONOUR IS TO BE DESPISED.
|Y SON, take it not to grief, though thou see other men
honoured and exalted, and thyself despised and set
at nought. If thou raise up thine heart to Me in heav
en, the despites of man on earth shall little grieve thee.
O Lord, we are here in great darkness and are soon de
ceived with vanities. Verily if I beheld myself well, I should
openly see that there was never any wrong done to me by
any creature, nor have I anything whereof I may righteously
complain. But inasmuch as I have oft sinned and grievously
offended against Thee, therefore all creatures be armed
against me. To me therefore is due confusion and despite;
to Thee laud, honour, and glory. And unless I can bring
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myself to this point/ that I would gladly be despised and
forsaken of all creatures, and utterly to seem as nought in
the world, I may not be inwardly pacified and stablished in
Thee/ nor be spiritually illumined/ nor yet fully united to
Thee.
42. THAT OUR TRUST is NOT TO BE PUT IN WORLDLY
PEOPLE.
Y SON/ if thou set thy peace in any person for thine
own pleasure or worldly friendship/ thou shalt always
be unstable/ and never shalt thou be contented; but
if thou always have recourse to the Truth everlasting/ that
is God Himself/ then the death or going away of thy dearest
friend/ whatsoever he be/ shall little grieve thee. The love
of thy friend ought always to be referred to Me; and for
Me he is to be beloved, how good and how profitable soever
he seem unto thee in this life. Without Me friendship is
nought worth, and may not long endure ; nor is that love true
and clean that is not knit by Me. Thou oughtest therefore
to be so mortified in all such affections of worldly men, that,
inasmuch as in thee is, thou wouldst covet to be without all
man's comfort.
So much a man draweth nearer to God, as he can with
draw himself from the world and from all worldly comforts;
and so much higher he ascendeth to God, as he can descend
lower in himself, and can wax vile and abject in his own
sight.
He that ascribeth any goodness to himself, withstandeth
the grace of God. and letteth it to live in him; for the srace
<J I I O
of the Holy Ghost seeketh always a meek and humble heart.
If thou couldst perfectly annihilate thyself, and wholly put
out of thy heart all human and create love/ then should I
dwell in thee with great abundance of My grace. But when
thou lookest to creatures/ then is righteously drawn from
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thee the sight of the Creator. Learn therefore to overcome
thyself for the love of Him that made thee like to Himself,
and thou shalt anon come to great ghostly knowledge. How
little soever the thing be that a man loveth, if he love it
inordinately, it hindereth and letteth him greatly from the
true and perfect love that he should have to God.
M
43. THAT WE SHOULD ESCHEW VAIN SECULAR CUNNING.
Y SON, saith our Lord, let not fair and subtle words
move thee, for the kingdom of God is not in word, but
in power. Take heed to My words, for they inflame
the heart, and lighten the understanding; they bring also
compunction of heart for sins past, and ofttimes cause great
heavenly comfort suddenly to come into the soul. Never
read in any science to the intent thou wouldst be called wise,
but study rather to mortify in thee all stirrings of sins, and
that shall be more profitable to thee than the knowledge of
many hard and subtle questions.
When thou hast read and understood many doubts, yet
nevertheless it behoveth thee to come to One Who is the
beginning of all things, God Himself; or else thy knowledge
shall little avail thee. I am He that teacheth a man cunning,
and do give more understanding to meek persons, than can
be taught by man's teaching. He to whom I speak shall soon
be made wise; and much shall he profit in spirit, when pain
and woe shall be to them that only seek for curious learn
ing, taking little heed to the way of serving God. The time
will come when Christ, Lord of Angels, and Master of all
masters, shall appear to hear the lesson of every creature,
that is, to examine the conscience of every person. And then
shall Jerusalem, that is, man's soul, be searched with lanterns
and lights of God's high knowledge and rightful judgments.
Then also shall be made open the deeds and thoughts of
every man; all excuses and vain arguments shall cease and
be utterly set apart.
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I am He also that suddenly illumine and lift up a meek
soul, so that it shall be made able in short time to take and
to receive the true reason of the Wisdom of God more per
fectly, than another that studieth ten years in Schools and
lacketh meekness. I teach without sound of words, without
diversity of opinions, without desire of honour, and with
out strife of arguments. I am He that teach all to despise
earthly things, to loathe things that be present, to seek and
to savour eternal things, to flee honours, to bear patiently
all evil words and speakings, to put their trust wholly in
Me, nothing to covet without Me, and above all things
burningly to love Me.
Some folks, through an inward love that they have had
to Me, have learned many great things, and have spoken
high mysteries of My Godhead. They profited more in for
saking all things than in studying high and subtle learning.
But to some men I speak common things, to others special
things; to some I appear sweetly in signs and figures, to
others I give great understanding of Scripture, and open to
them high secret mysteries.
There is in books one voice and one letter that is read,
but it informeth not all alike; for I am within secretly hidden
in the letter, the Teacher of Truth, the searcher of man's
heart, the knower of thoughts, the promoter of good works,
and the rewarder of all men, after as My Wisdom and Good
ness judgeth them to have deserved, and none otherwise.
44. THAT WE SHOULD NOT REGARD MUCH OUTWARD
THINGS, AND PONDER BUT LITTLE THE J UDGMENT OF MAN.
Y SON, it is profitable to thee to be ignorant in many
things, and to think thyself as dead to the world, and
one to whom all the world is crucified. Thou must also
let many things pass with a deaf ear, as if thou neither heard
them nor saw them, and rather to think on such things as
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shall cause thee an inward peace of soul. It is also more
profitable to thee that thou turn the eye of thy soul from
things that displease thee/ and to let every man hold the
opinion that to him seemeth best, rather than to strive again
with f reward words. And truly, if thou were well stabled in
God, and beheld His judgments aright, thou wouldst be
content to be judged of other, and to be overcome by other,
as our Lord Jesus was for thee in time of His Passion.
O Lord ! what shall become of us that heed worldly things
so much, and beweep so greatly a little temporal loss? We
labour and run for worldly profit with all our might, but our
spiritual profit and the health of our own souls we little re
gard. Such a thing as little or nothing profiteth us is much
set by; but that which is most necessary to us is nigh for
gotten. Why? Because men run gladly into outward things,
and unless they shortly turn back again, they gladly rest in
them. The which shall be to them in the end great peril and
danger.
45. THAT MEN BE NOT ALWAYS WORTHY OF BELIEF, FOR
THAT THEY SO LIGHTLY OFFEND IN WORDS.
LD, give us help from trouble: for vain is the help of
man. How often have I not found friendship, where
I thought I should have found it? And how often
have I found it, where I least presumed to have found it?
Wherefore it is a vain thing to trust in man, for the true
and soothfast trust and health of righteous men is in Thee
alone. Blessed therefore be Thou, Lord, in all things that
happen unto us ; for we are weak and unstable, soon deceived
and soon changed from one thing to another.
Who may so warily and so assuredly keep himself in
everything, as not to fall sometimes into some deceit or into
some perplexity? Truly very few. But he that trusteth in
Thee, and that seeketh Thee with a clean heart, slideth not
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so lightly from Thee. And if it happen him to fall into any
trouble or perplexity, what soever it be and how grievous
soever it be, he shall anon either be delivered by Thee, or
be comforted by Thee; for Thou never forsakest him that
trusteth in Thee. It is right hard to find so true and faithful
a friend that will persevere with his friend in all his troubles;
but Thou, Lord, art most faithful in all things, and like to
Thee none can be found.
O how well that holy soul savoured in ghostly things
that said thus : My mind is stablished in God, and is fully
grounded in Christ. Truly if it were so with me, the dread
of man would not so lightly enter into me, nor would other
men's words so soon move me. Who may foresee all things?
Or who may prevent all evils that are to come? And if things
foreseen ofttimes do great hurt, what then shall those things
do that be not foreseen? But why have not I, wretch, better
seen to myself? And why have I so lightly believed other
men's sayings? Truly for that we are but men, and but frail
men, though we be esteemed and thought of many to be as
Angels in our conversation. Whom may I believe but only
Thee? Thou art the Truth that deceivest no man; nor mayest
Thou be deceived. And on the other side, every man is a liar,
weak, unstable, and sliding most especially in words; so that
what seemeth openly to be true may scarcely be believed.
How prudently therefore hast Thou warned us to beware
of the lightness of man, and also that our familiar servants
may be our enemies. Hence, though one should say, Lo,
here is thy friend; or, Lo, there is thy friend; he is not to be
believed, as mine own hurt hath taught me. Would to God
it might be as a warning to me, and not to my more folly!
Some one says to me : Beware, beware, keep close to thy
self what I shall shew thee. And when I keep it close and
believe it to be secret, he cannot be secret in that he himself
desired, but anon betrayeth both himself and me, and goeth
his way. From such tales and from such unstable men Lord
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defend me, that I fall net into their hands, or ever commit
any such thing! A true and a stable word. Lord, give unto
my mouth, and a deceitful tongue drive far away from me;
for that I would not have done to myself, I ought to be wary
that I do it not to others.
O how good and how peaceful it is to keep silence of
other men's words and deeds, and not to give full credence
till the truth be tried; not to report lightly to other all that
we hear or see, nor to open our heart fully but to very few;
always to seek Thee, Who art the beholder of man's heart,
and not to be moved with every flake of words, but to desire
in heart that all things in us inwardly and outwardly may
be fulfilled after Thy Will. How sure a thing is it also for the
keeping of heavenly grace to flee the conversation of worldly
people all that we may, and not to desire things that seem
outwardly to be pleasant and liking; but with all the study
of our heart to seek such things as bring fervour of spirit and
amendment of life. A virtue known and over-timely praised
hath been truly a great hurt to many persons; and contrari
wise, a grace kept in silence, and not likely reported to
others, hath been in this frail life, that is full of temptation
and private envy, right profitable to some.
46. THAT WE SHALL PUT ALL OUR CONFIDENCE IN GOD
WHEN EVIL WORDS BE SPOKEN TO US.
Y SON, saith our Lord, stand strongly, and trust faith
fully in Me. What be words but words? They fly in
the air, but they hurt not a stone on the ground. And
if thou know thyself not guilty, think that thou wilt gladly
suffer such words for God. It is but a little thing for thee to
suffer sometimes a hasty word, sith thou art not yet able to
suffer hard strokes. But why is it that so little a thing goeth
so nigh thy heart, but that thou art yet carnal, and heedest
to please men more than thou shouldst? And because thou
144
dreadest to be despised/ thou wilt not gladly be reproved for
thine offences, and therefore searchest busily and with great
study how thou mayest be excused.
But behold thyself well, and thou shalt see that the world
yet liveth in thee, and also a vain love to please man. When
thou refusest to be rebuked and punished for thy defaults,
it appeareth evidently that thou art not soothfastly meek,
and that thou art not yet dead to the world, nor the world
to thee yet truly crucified. But hear My words, and thou shalt
not need to care for the words of ten thousand men. Lo, if
all things were said against thee that could be most mali
ciously and untruly feigned against thee, what would they
hurt, if thou suffered them to overpass and go away? Truly,
no more than a straw under thy foot. Besides, could they
take from thee one hair of thy head? No, forsooth.
He that hath not a man's heart within him, nor setteth
God before the eye of his soul, is soon moved with a sharp
word; but he that trusteth in Me, and will not stand to his
own judgment, shall be free from all man's dread. For I am
the Judge that knoweth all secrets; I know how everything
is done, and I know also both him that doth the wrong, and
him to whom it is done. Of Me this thing is wrought, and
by My sufferance it is come about, so that the thoughts of
men's hearts may be known. When the time cometh I shall
judge both the innocent and him that is guilty: but through
this My righteous examination I will first prove them both.
The witness of man ofttimes deceiveth, but My judg
ment is always true, and shall not be subverted. Howbeit
it is sometimes hid, and known but to few, yet it is ever true,
and erreth not; neither may it err, though in the sight of
some persons it seemeth not right. Therefore in every doubt
it behoveth thee to run to Me, and not to lean much on thine
own judgment. Be content with everything that I shall send
thee; for a righteous man is never troubled with anything
that I shall suffer to fall unto him. Insomuch that though a
145
thing more untruly spoken against him, he would not care
much for it. Neither would he much joy though he were
sometimes reasonably excused; for he thinketh always that
I am HeWho searcheth man's heart/ and that I judge not
according to outward appearance. Indeed ofttimes it shall
be found in My sight worthy to be blamed/ that in man's
sight seemeth much worthy to be praised.
O Lord God/ most righteous judge/ strong and patient/
Who knowest the frailty and malice of man/ be Thou my
strength and whole comfort in all my necessities; for mine
own conscience sufh'ceth me not/ sith Thou knowest in me
that I know not. Therefore in every reproof I ought always
to meeken myself/ and after Thy pleasure patiently to suffer
all things in charity. Forgive me, Lord/ as oft as I have not
so done/ and give me grace of great sufferance in time to
come. Thy mercy is more profitable to me/ and a more sure
way to the getting of pardon and forgiveness of my sins,
than a trust in mine own works/ through defence of my dark
conscience. For I know nothing by myself; yet am I not
hereby justified, for, Thy mercy removed and taken away,
no man may be justified nor appear righteous in Thy sight.
47. HOW ALL GRIEVOUS THINGS IN THIS LIFE ARE GLADLY
TO BE SUFFERED, FOR WINNING OF THE LIFE THAT IS TO
COME.
MY SON/ saith our Lord/ be not broken by impatience
with the labour that thou hast taken for My sake;
nor suffer thou tribulation to cast thee into despair,
or into unreasonable anguish in anywise. But be thou com
forted and strengthened in every chance by My promises
and behests; for I am able and of power to reward thee and
other My servants abundantly more than ye can think or
desire. Thou shalt not labour long here, nor always be
grieved with heaviness. Tarry awhile My promises, and
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thou shalt shortly see an end of all thy troubles. An hour
shall come when all thy labours and troubles shall cease.
And truly that hour will shortly come, for all is short that
passeth with time.
Do therefore as thou dost, labour busily and faithfully in
My vineyard, and I shall shortly be thy reward. Write, read,
sing, mourn, be still, pray, and suffer adversity gladly, for
the kingdom of heaven is more worth than all these things,
and much greater things than they are. Peace shall come one
day which is to Me known, and that shall not be the day of
this life but a day everlasting, with infinite clearness, stead
fast peace, and sure rest without ending. Then thou shalt
not say : Who shall deliver me from the body of this death?
Neither shalt thou need to cry : Woe is me, that my coming
to the kingdom of heaven is thus prolonged! For death shall
then be destroyed, and health of body and soul shall be with
out end; insomuch that no manner of unrestfulness shall be,
but blessed joy, and sweetest and fairest company.
Oh ! if thou sawest the everlasting crowns of My Saints
in heaven, in how great joy and glory they are, that some
time seemed to be vile persons, and as men despisable in the
world, thou wouldst anon meeken thyself low to the ground,
and wouldst rather covet to be subject to all men, than to
have sovereignty over any one person. Thou wouldst not
desire to have mirth and solace in this world, but rather trib
ulation and pain, and thou wouldst account it as a great
winning to be despised and taken as nought among the
people.,
O if these things savoured well to thee, and deeply pierced
into thy heart, thou wouldst not once dare complain for any
trouble that should befall unto thee. Are not all painful
things and most grievous labours gladly to be suffered for
the joys everlasting? Yes, verily, for it is no little thing to
win or lose the kingdom of heaven. Lift up thy face therefore
into heaven, and behold how I and all My Saints that be
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with Me had in this v/orld great battle, and now they joy with
Me and be comforted in Me, and be sure of abiding with Me
in the kingdom of My Father without ending. Amen.
48. OF THE DAY OF ETERNITY, AND OF THE MISERIES OF
THIS LIFE.
OB LESS ED mansion of the Heavenly City! O most
clear day of Eternity, which the night may not darken,
but the high Truth, that is God, illumineth and clear-
eth. Day always merry, always sure, and never changing
its state into the contrary. Would to God that this day might
once appear and shine upon us, and that these temporal
things were at an end. This blessed day shineth to Saints in
heaven with everlasting brightness and clarity, but to us
pilgrims on earth it shineth not but afar off, as through a
glass.
The heavenly citizens know well how joyous this day is:
but we outlaws, the children of Eve, do weep and wail the
bitterness and tediousness of the day of this present life,
short and evil, full of sorrows and anguishes; where a man
is oftentimes defiled with sin, encumbered with passions,
unquieted with dreads, bounden with cares, busied with
vanities, blinded with errors, overcharged with labours,
vexed with temptations, overcome with delights of the
world, and sometimes grievously tormented with penury
and need.
O Lord, when shall the end come of all these miseries?
When shall I be delivered from the bondage of sin?When,
Lord, shall I only have mind on Thee, and be fully made
glad and merry in Thee? When shall I be free without let
ting, and in perfect liberty without grief of body and soul?
When shall I have solid peace without trouble, peace within
and without, on every side steadfast and sure? O Lord Jesu,
when shall I stand and behold Thee, and have full sight and
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contemplation of Thy glory?When wilt Thou be to me all
in all? And when shall I be with Thee in Thy kingdom,
which Thou hast ordained to Thy elect people from the
beginning? I am left here poor and as an outlaw in the land
of mine enemies, where daily be battles and great misfortunes.
Comfort my exile, assuage my sorrow, for all my desire
crieth to Thee; for it is to me a grievous burden, whatsoever
the world offereth me here to my solace. I desire to have
inward fruition of Thee, but I cannot attain thereto. I covet
to cleave fast to heavenly things, but temporal things and
passions unmortin'ed pull me away downward. In mind I
would be above all temporal things, but whether I will or
not, I am compelled through mine own default to be subject
to my flesh. Thus I, most wretched man, fight in myself, and
am made grievous to myself, whiles my spirit desireth to be
upward and my flesh downward.
O what suffer I inwardly, when in my mind I behold
heavenly things, and anon a great multitude of carnal
thoughts enter into my soul? Therefore, O God, be not far
from me, hide not thy face far from me; put not thy servant
away in anger. Send to me the lightning of Thy grace, and
break down in me all carnal thoughts. Send forth the darts
of Thy love, and break therewith all fantasies of the enemy.
Gather the wits and powers of my soul together in Thee.
Make me forget all worldly things, and grant me to cast
away and wholly to despise all fantasies of sin. Help me,
Thou everlasting Truth, that hereafter no worldly vanity
have power in me. Come also, Thou heavenly Sweetness,
and let all bitterness of sin fly far from me. Pardon me, and
mercifully forgive me, when I think in my prayer of any
thing but of Thee; for I confess for truth that in time past
I have used myself very unstable therein; for many times I
am not there where I stand or sit, but rather I am there where
my thoughts lead me. There I am where my thought is, and
where my thought is accustomed to be, there is that which
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I love. And that ofttimes cometh into my mind, that by
custom pleaseth me best, and that most desireth me to
think upon.
Wherefore Thou that art everlasting Truth sayest : Where
your treasure is/ there will your heart be also. Wherefore, if
I love heaven, I speak gladly of heavenly things, and of such
things as be of God. If I love the world, I joy anon at worldly
felicity, and sorrow anon at his adversity. If I love the flesh,
I imagine ofttimes that which pleaseth the flesh. If I love
my soul, I delight much to speak and to hear of things that
be to my soul-health. And so whatsoever I love, of them I
gladly hear and speak, and bear the images of them oft
in my mind. Blessed is that man that for Thee, O Lord,
forgetteth all creatures and learneth truly to overcome him
self, and with fervour of spirit crucifieth his flesh; so that in
a clean and pure conscience he may offer his prayers to
Thee, and (all earthly things excluded from him and fully
set apart) he may be worthy to have the company of Blessed
Angels. Amen.
49. OF THE DESIRE OF EVERLASTING LIFE, AND OF THE
GREAT REWARD THAT IS PROMISED TO THEM THAT
STRONGLY FIGHT AGAINST SIN.
MY SON, when thou feelest that a desire of everlasting
bliss is given unto thee, and thou covetest to go out of
the tabernacle of thy mortal body that thou mayest
without shadow behold My clearness, open thine heart, and
with all the desires of thy soul take thou this holy inspira
tion; yielding most large thanks to the high goodness of
God, that so worthily doth to thee, so benignly visiteth thee,
so burningly stirreth thee, and so mightily beareth thee up,
that through thine own burden thou fall not down to earth
ly things. Think not that this desire cometh of thyself or of
thine own working, but rather that it cometh of the gift of
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grace and of a lovely beholding of God upon thee; that thou
shouldst profit thereby in meekness and virtue, and shouldst
prepare thee also to be ready against another time for battles
that are to come; that thou shouldst more surely cleave to
Me with all the desire and affection of thy heart, and study
with all thy power how thou mayest most purely and most
devoutly serve Me.
Son, take heed of this common proverb : The fire doth oft
burn, but the flame doth not ascend without smoke. So like
wise the desire of some men draweth to heavenly things, and
yet they are not all free from the smoke of carnal affections.
And therefore they do it not always purely for the honour
and love of God that they ask so desirously of Him. Such
ofttimes is thy desire, that thou hast shewn to be so impor
tune. For the desire is not clean and perfect, which is mixed
with thine own commodity.
Ask not therefore what is delectable and profitable to
thee, but what is acceptable to Me, and is to Mine honour;
for if thou do well and judge aright, thou shalt prefer My
ordinance and My will before all thy desires, and before all
things that may be desired beside Me. I know well thy
desire : thou wouldst now be in liberty of the glory of the
sons of God : the everlasting home, and the heavenly country
full of joy and glory, now delight thee much; but that time
cometh not yet, for there is yet another time to come, that is
to say, a time of labour and of proof.
Thou desirest to be fulfilled with the highest good in
heaven; but thou mayest not yet come thereto. I am the fi'll
reward of man; abide Me till I come, and thou shalt have
Me to thy reward.
Thou art yet to be proved here upon earth, and more
thoroughly to be assayed in many things. Some comfort
shall be given to thee, but the fulness thereof shall not yet
be granted. Be thou therefore comforted in Me, and be thou
strong as well in doing as in suffering things contrary to thy
•5'
will. It behoveth thee to be clothed with the new man, and
to be changed into another man. Ofttimes thou must do that
thou wouldst not do, and that thou wouldst do, thou must
forsake and leave undone. That shall please others shall go
well forward, and that shall please thee shall have no speed.
That other men say shall be well heard, and that thou shalt
say shall be set at nought. Others shall ask and have their
asking, thou shalt ask and be denied.
Others shall be great and have the laud and praise of the
people, but of thee no word shall be spoken. To others this
office or that shall be committed, but thou shalt be judged
unprofitable in everything. For these and other like things
nature will murmur and grudge, and thou shalt have a great
battle in thyself, if thou bear them secret in thy heart with
out complaining and missaying. Nevertheless in such things,
and other like, My faithful servants are wont to be proved
how they can deny themselves, and how they can in all
things break their own wills. There is nothing wherein thou
shalt need so much to overcome thyself, as to learn to be
contented not to be set any price by in the world, and to
suffer such things as be most contrary to thy will, especially
when such things be commanded to be done as in thy sight
seem unprofitable.
But, my son, consider well the profit and fruit of all these
labours, the speedy end and the great reward; and thou shalt
feel no grief or pain in all thy labours, but the sweetest com
fort of the Holy Ghost through thy good will. And for that
little will that thou forsakest here, thou shalt always have
thy will in heaven, where thou shalt have all that thou canst
or mayest desire. There shalt thou have full possession of all
goodness, without dread to lose it. There thy will shall be
ever one with My Will, and it shall covet no strange nor
private things. There no man shall resist thee, no man shall
complain of thee, no man shall let thee, and nothing shall
withstand thee; but all things that thou canst desire shall be
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there present, and shall fulfil all the powers of thy soul.
There shall I yield glory for reproofs; and a pall of laud for
thy heaviness of soul; and for the lowest place here a seat in
heaven for ever. There shall appear the fruit of obedience;
the labour of penance shall joy; and humble subjection shall
be crowned gloriously.
Bow thee therefore meekly now under every man's hand,
and force little who saith this, or who commandeth this to
be done. But with all thy study take heed that whether thy
prelate or thy fellow, or any other lower than thou, ask any
thing of thee, or will anything to be done by thee, that thou
take it always to the best, and with a glad will study to fulfil
it. Let this man seek this thing, and another that; let this
man joy in this thing and another in that, and let them be
lauded and praised a thousand times; but joy thou neither
in this thing nor in that, but only in thine own despising, and
in My Will to be fulfilled, and that I may always, whether it
be by life or death, be lauded and honoured in thee and by
thee. Amen.
50. HOW A MAN THAT IS DESOLATE OUGHT TO OFFER
HIMSELF WHOLLY TO GOD.
ORD, holy Father, be Thou blessed now and forever, for
as Thou wilt so it is done, and that Thou dost is
always well. Let me, Thy poorest servant and most
unworthy, joy in Thee and not in myself, nor in anything
else beside Thee; for Thou, Lord, art my gladness, Thou
art my hope, my crown, my joy, and all my honour.What
hath Thy servant but that he hath of Thee, and that without
his desert? All things be Thine. I am afflicted and ready to
die from my youth up; and my soul hath been in great heavi
ness with weeping and tears, and sometimes it hath been
troubled in itself through manifold passions that come of
the world and of the flesh.
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Wherefore, Lord, I desire that I may have of Thee the
joy of inward peace, and I ask for the repose of Thy chosen
children, that be fed and nourished of Thee in the light of
heavenly comfort; but without Thy help I cannot come
thereto. If Thou, O Lord, give peace, or if Thou give inward
joy, my soul shall be anon full of heavenly melody, and be
devout and fervent in Thy lauds and praisings; but if Thou
withdraw Thyself from me, as Thou hast sometime done,
then may not Thy servant run the way of Thy command
ments, as he did first; but he is then compelled to bow his
knees and knock his breast, for it is not with him as it was
before, when the lantern of Thy ghostly presence shone upon
his head, and he was defended under the shadow of Thy
mercy from all perils and dangers.
O righteous Father ever to be praised, the time is come
that Thou wilt Thy servant be proved; and righteously is
it done that I now suffer somewhat for Thee ! Now is the
hour come that Thou hast known from the beginning, that
Thy servant for a time should outwardly be set at nought,
but live to Thee inwardly; that he should be for a little
despised in the sight of the world, and be broken with pas
sions and sickness, that he might after rise with Thee into
a new light, and be clarified, and made glorious in the king
dom of heaven.
O Holy Father, Thou hast ordained it so to be, and it is
done as Thou hast commanded : this is Thy grace to Thy
friend, to suffer and to be troubled in this world for Thy
love, how oft soever it be, of what person soever it be, and
in what manner soever Thou suffer it to fall unto him.
Without Thy counsel and providence, and without cause,
nothing is done upon earth. It is good for me, Lord, that I
have been afflicted; that I might learn thy statutes, and put
from me all manner of presumption and highness of mind.
And it is very profitable to me that confusion hath covered
my face, that I may learn thereby to seek for help and sue-
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cour to Thee rather than to man. I have thereby learned to
dread Thy secret and terrible judgments. Who scourgest the
righteous man with the sinner, but not without equity and
justice.
I yield thanks to Thee, that Thou hast not spared my
sins, but hast punished me with scourges of love, and has
sent me sorrows and anguishes within and without; so that
there is no creature under heaven that may comfort me, but
Thou, Lord God, the heavenly Leech of man's soul, for
thou scourgest, and thou savest: thou leadest down to hell,
and bringest up again; that he may thereby learn to know
the littleness of his own power, and the more fully to trust
in Thee. Thy discipline is fallen upon me, and Thy rod of
correction hath taught me.
Under that rod I wholly submit me, beloved Father;
strike my back and bones as it shall please Thee, and make
me to bow my crooked will unto Thy Will; make me a meek
and humble disciple, as Thou hast sometimes done with me,
that I may walk wholly after Thy Will. To Thee I commit
myself and all mine to be corrected, for better it is to be cor
rected by Thee here than in time to come. Thou knowest all
things, and nothing is hidden from Thee that is in man's
conscience. Thou knowest things to come before they fall,
and it is not needful that any man teach Thee, or warn Thee
of anything that is done upon the earth. Thou knowest what
is speedful for me, and how much tribulation helpeth to
purge the rust of sin in me : do with me after Thy pleasure,
and disdain not my sinful life, to none so well known as it
is to Thee.
Grant me grace, Lord, that to know that is necessary to
be known, that to love that is to be loved, that to praise that
highly pleaseth Thee, that to regard that appeareth precious
in Thy sight, and that to refuse that is vile before Thee.
Suffer me not to judge after my outward wits, nor to give
sentence after the hearing of uncunning men; but in true
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judgment to discern things visible and invisible, and above
all things always to search and follow Thy will and pleasure.
The outward wits of men be oft deceived in their judg
ments; and in like wise the lovers of the world be deceived
through loving only of visible things. What is a man the
better, for that he is taken to be greater than others? Truly
nothing. For a deceitful man deceiveth another, a vain man
deceiveth another, and a blind and feeble creature deceiveth
another when he exalteth him, and rather confoundeth him
that praiseth him. For: How much soever a man be in the
sight of God, so much he is and no more, how holy and how
virtuous soever he be taken to be in the sight of the people,
saith the meek St. Francis.
5 1 . THAT IT is GOOD THAT A MAN GIVE HIMSELF TO MEEK
BODILY LABOURS, WHEN HE FEELETH NOT HIMSELF
DISPOSED TO HIGH WORKS OF DEVOTION.
MY SON, thou mayest not always stand in the high fer
vent desire of virtue, nor in the highest degree of
contemplation; but thou must of necessity, through
the corruption of the first sin, sometime descend to lower
things, and to bear the burden of this corruptible body,
even against thy will and with great tediousness. For as long
as thou bearest this body of death, thou must need feel some
tediousness and grief of heart. Ofttimes thou shalt beweep
and mourn the burden of the flesh, and the contradiction of
thy body to the soul ; for thou mayest not, for the corruption
thereof, persevere in spiritual studies and in heavenly con
templation as thou wouldst do.
Then it is good to thee to fly to meek bodily labours and
to exercise thyself in good outward works; in a steadfast
hope to abide My coming and My new heavenly visitation;
to bear thy exile and the dryness of thy heart patiently, till
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thou be visited by Me again, and be delivered from all tedi-
ousness and unquietness of mind. When I come I shall make
thee forget all thy former labours, and have inward rest and
quietness of soul. I shall also lay before thee the flourishing
meadow of Holy Scripture, and thou shalt, with great glad
ness of heart, and with new and blessed feeling, feel the very
true understanding thereof, and then thou shalt run the way
of My commandments. Then shalt thou say in great spiritual
gladness : The sufferings of this present time are not worthy
to be compared with the glory which shall be revealed in
us in the bliss of heaven.
To the which bring us, Lord Jesu. Amen.
52. THAT A MAN SHALL NOT THINK HIMSELF WORTHY
TO HAVE COMFORT, BUT RATHER TO HAVE SORROW AND
PAIN; AND OF THE PROFIT OF CONTRITION.
ORD, I am not worthy to have Thy consolation, nor any
spirtual visitation, and therefore Thou dost right-
ieously unto me, when Thou leavest me needy and
desolate/ for though I might weep water of tears like to the
sea, yet were I not worthy to have Thy consolation. For I am
worthy to have nothing but sorrow and pain, since I have so
grievously and so oft offended Thee, and in so many things
greatly trespassed against Thee. Therefore I may well say
and confess for truth, that I am not worthy to have Thy least
consolation. But Thou, Lord, benign and merciful, that wilt
not Thy works to perish, to shew the greatness of Thy good
ness in the vessels of Thy mercy, dost vouchsafe sometimes
to comfort me, Thy servant, above all my merits or desert,
and also more than I can think or devise.
Thy consolations be not like to men's fables, for they are
in themselves soothfast. But what have I done, Lord, that
Thou wilt vouchsafe to give me any heavenly consolation?
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I know not that I have done anything well as I should have
done, but that I have been prone and ready to sin and slow
to amendment. This is true and I cannot deny it; for if I
should deny it Thou wouldst stand against me, and no man
might defend me. What have I then deserved but hell and
everlasting fire? I confess for truth that I am worthy in this
world of shame and despite, and that it becometh not me to
be conversant with devout people. And though it be grievous
to me to say thus, yet (sith the truth is so) I will confess the
truth as it is, and openly will reprove myself of my defaults,
that I may the rather obtain of Thee mercy and forgiveness.
But what may I then say, Lord, that thus am guilty and
full of confusion? Truly I have no mouth nor tongue to
speak, but only this word: I have sinned, Lord, I have
sinned/ have mercy on me, forgive me and forget my tres
pass. Let me alone, that I may take comfort a little, before I
go whence I shall not return, even to the land of darkness
and the shadow of death. And what dost Thou, Lord, ask
most of such a wretched sinner, but that he be contrite and
meeken himself for his sin; for in true contrition and meek
ness of heart is found the very hope of forgiveness of sin,
and the troubled conscience is thereby cleared, and the
grace before lost is recovered again. Man also is thereby
defended from the wrath to come, for Almighty God and
the penitent soul meet lovingly together in holy kissings of
heavenly love.
A meek contrition of heart is to Thee, Lord, a right ac
ceptable sacrifice, more sweetly savouring in Thy sight than
burning incense. It is also the precious ointment, that Thou
wouldst should be shed upon Thy blessed feet, for a broken
and a contrite heart, O God, thou wilt not despise. This
contrition is the place of refuge from the dread and wrath
of the enemy, and thereby is washed and cleansed whatso
ever is before misdone, or that is defiled through sin in any
manner.
53. THAT GRACE WILL NOT BE MIXED WITH LOVE OF
WORLDLY THLVGS.
| Y s 0 N , grace is a precious thing, and will not be mixed
with any private love, nor with worldly comforts. It
behoveth thee therefore to cast away all lettings of
grace, if thou wilt have the gracious gift thereof. Choose
therefore a secret place, love to be alone, keep thee from
hearing of vain tales; and offer to God devout prayers, pray
ing heartily that thou mayest have a contrite heart and a
pure conscience. Think all the world as nought, and prefer
My service before all other things, for thou mayest not have
mind on Me and therewithal delight thee in transitory
pleasures. It behoveth thee therefore to withdraw thee from
thy dearest friends and from all thine acquaintance, and
to sequester thy mind wholly from the inordinate desire of
all worldly comfort, as much as thou mayest. Thus St. Peter
prayed, that all Christian people might hold themselves as
strangers and pilgrims upon earth, for then they would set
but little price by the comfort thereof.
O how sure a trust shall it be to a man at his departing
out of this world, to feel in his soul that no worldly love, nor
yet the affection of any passing or transitory thing, hath
any rule in him. But a weak person, newly turned to God,
may not so lightly have his heart severed from earthly liking,
nor knoweth the carnal man the freedom of one that is
inwardly turned to God. Therefore if a man will truly be
ghostly, he must renounce strangers as well as kinsfolk; and
before all other he must be wary of himself, for if he over
come himself perfectly, he shall the sooner overcome all
other enemies. The most noble and the most perfect victory
is for a man to have the victory of himself.
He therefore that holdeth himself so much subject, that
the sensuality obeyeth to reason, and reason in all things
obeyeth to Me, he is the true overcomer of himself and the
Lord of the world.
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But if thou covet to come to that point, thou must begin
manfully and set thy axe to the root of the tree, and fully cut
away and destroy in thee all the inordinate inclination that
thou hast to thyself, or to any private or material thing.
For of that vice whereby a man loveth himself inordinately,
well-nigh dependeth all that ought groundly to be destroyed
in man. And if that be truly overcome, anon shall follow
great tranquillity and peace of conscience. But for as much
as there be but few that labour to die to themselves, or over
come themselves perfectly, therefore they lie still in their
worldly comforts, and may in nowise rise up in spirit above
themselves; for it behoveth him that will be free in heart and
have contemplation of Me, to mortify all the evil inclinations
that he hath to himself and to the world, and not to be bound
to any creature by inordinate or private love.
54. OF THE DIVERS MOVINGS BETWEEN NATURE AND
GRACE.
|Y SON, take good heed of the motions of nature and
grace; for they be very subtle and much contrary the
one to the other, and hardly may they be known asun
der, but it be by a ghostly man, that through spiritual grace
is inwardly lightened in soul. Every man desireth some good
ness, and pretendeth somewhat of goodness in all his words
and deeds; therefore under pretence of goodness many be
deceived.
Nature is wily and draweth many to her, whom she often
times snareth and deceiveth, and ever beholdeth her own
wealth as the end of her work. But grace walketh simply, she
declineth from all evil, she pretendeth no guile, but all things
she doth purely for God, in Whom finally she resteth.
Nature will not gladly die, nor be oppressed or overcome;
neither will she gladly be under others, nor be kept in sub
jection. But grace studieth how she may be mortified to the
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world and to the flesh. She resisteth sensuality, seeketh to
be subject, desireth to be overcome, and will not use her
own liberty. She loveth to be holden under holy discipline,
and coveteth not to have lordship over any one creature, but
to live and stand always under the dread of God, and for
His love to be always ready to bow herself meekly to every
creature.
Nature laboureth for her own profit and advantage, and
much beholdeth what winning cometh to her by other. But
grace beholdeth not what is profitable to herself, but what
is profitable to many.
Nature receiveth gladly honour and reverence; but grace
referreth all honour and reverence to God.
Nature dreadeth reprovings and despising. But grace
joyeth for the name of Jesus to suffer them both, and taketh
them when they come as special gifts of God.
Nature loveth idleness and bodily rest. But grace cannot
be idle without doing some good deed, and therefore she
seeketh gladly some profitable labours.
Nature desireth fair things and curious, and abhorreth
vile things and gross. But grace delighteth in meek and
simple things, she despiseth not hard things, nor refuseth to
be clad in poor old clothing and simple garments.
Nature beholdeth gladly things temporal, she joyeth at
worldly winnings, is heavy for worldly losings, and anon
is moved with a sharp word. But grace beholdeth things
everlasting and trusteth not in things temporal, neither is
she troubled with the loss of them, or grieved with a froward
word; for she hath laid her treasure in God, and in ghostly
things which may not perish.
Nature is covetous and more gladly taketh than giveth,
loveth much to have property and private things. But grace
is pitiful and liberal to the poor, flieth private profit, is con
tent with little, and judgeth it more blessed to give than to
receive.
Nature inclineth to the love of creatures, to the love of
the flesh/ to vanities, and to runnings about to see new things
in the world. But grace draweth a man to the love of God
and of virtue, renounceth all creatures, flieth the world,
hateth the desires of the flesh, restraineth the liberty of
wandering about, and as much as she may escheweth to be
seen among recourse of people.
Nature hath gladly some outward solace, wherein she
may feelingly delight in her outward wits. But grace only
seeketh to be comforted in God, and to delight her in His
goodness above all things.
Nature doth all things for her own winning and special
profit; she doth nothing free, but hopeth always to have a
like profit or better, or at least the laud or favour of the
people; for she coveteth much that her deeds be greatly
pondered and praised. But grace seeketh no temporal thing,
nor any other reward for her hire but only God; she wills no
more of temporal goods than she shall need for the getting
of the goods everlasting, and careth not for the vain praise
of the world.
Nature joyeth greatly in many friends and kinsfolk, is
glorified much of a noble place of birth, and of her noble
blood and kindred; she joyeth with mighty men, flattereth
rich men, and is merry with those that she thinketh like to
her in nobleness of the world. But grace maketh a man to
love his enemies; for she hath no pride in worldly friends,
regardeth not the nobleness of kin or the house of her
father, but if the more virtue be there. She favoureth more
the poor than the rich, she hath more compassion of an
innocent than of a mighty man; she joyeth ever in truth and
not in falsehood; she always comforteth good men to profit
more and more, to grow in virtue and goodness, and to seek
daily higher gifts of grace, that they may through good
works be made like to the Son of God.
Nature complaineth anon for wanting of a right little
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thing that she would have, or for a little worldly heaviness.
But grace beareth gladly all neediness of this world.
Nature inclineth all things to herself, argueth for herself,
striveth and fighteth for herself. But grace rendereth all
things to God, of Whom all things originally do spring and
flow/ she ascribeth no goodness to herself, nor presumeth of
herself/ she striveth not, nor preferreth her opinion before
other men's, but in every sentence she submitteth herself
meekly to the eternal wisdom and judgment of God.
Nature coveteth to know secret things, and to hear new
things; she will that her works be outwardly shewn, and that
she have experience of many things by her outward wits;
she desireth also to be known, and to do great things, where-
from praising may follow. But grace careth not for any new
things, or for curious things, whatsoever they be; for she
knoweth well that all such vanities come of the corruption
of sin, and that no new thing may long endure upon earth.
She teacheth also to restrain the outward wits, and to eschew
all vain pleasure and outward show, and meekly to keep those
things secret v/hich in the world were greatly to be marvelled
and praised.
In everything and in every science she seeketh some
spiritual profit for herself, and laud and honour to Almighty
God. She will not that her good deeds nor her inward devo
tion be outwardly known, but most desireth that in all His
works our Lord be blessed, Who of His high excellent charity
freely giveth all things.
This grace is a light supernatural, and a spiritual gift of
God, and it is the proper mark and token of the elect people,
and the earnest-penny of the ever-lasting life; for it ravish-
eth a man from love of earthly things to the love of heavenly
things, and of a fleshly liver maketh a heavenly person. And
the more that nature is oppressed and overcome, the more
is grace given, and the soul through new gracious visitations
is daily reformed more and more to the image of God.
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55. OF THE CORRUPTION OF NATURE AND THE WORTHI
NESS OF GRACE.
LORD, Who hast made me to Thine image and like
ness, grant me this grace/ that Thou hast shewed to
me to be so great and so necessary to the health of my
soul, that I may overcome this wretched nature/ which al
ways draweth me to sin/ and to the losing of mine own soul.
I feel in my flesh the law of sin righting strongly against the
law of my spirit/ and leading me as a thrall to obey sensuality
in many things : and I may not resist the passions thereof,
unless Thy grace do assist me therein.
I have therefore great need of Thy grace/ and of the great
abundance of Thy grace, if I would overcome this wretched
nature, which always from my youth hath been ready to sin.
For after nature was vitiated and defiled by the sin of the
first man Adam/ the pain thereof descended into all his pos
terity/ so that nature/ which in the first-created was good
and righteous/ is now taken for sin and corruption; so far
forth/ that the motions that are now left unto nature always
draw man into evil. And for this reason, that the little strength
and moving to goodness yet remaining in her is as a sparkle
of fire that is hid and overhilled with ashes. That is to say/
the natural reason of man, which is belapped with darkness
of ignorance, hath nevertheless power yet to judge betwixt
good and evil, and to shew the diversity betwixt true and
false. Howbeit that through weakness it is not of itself able
to fulfil all that it approveth; nor sith the first sin of Adam
hath it the full light of truth/ or the sweetness of affections
to God/ as it had first.
Of this it cometh/ most merciful Lord, that in my inward
man/ that is in the reason of my soul, I delight in Thy laws
and in Thy teachings, knowing that they are good and right
eous and holy; and also that all sin is evil and to be eschewed.
Yet in my outward man, that is to say in my flesh, I serve the
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law of sin, when I obey sensuality rather than reason. Of
this it followeth that I will good, but to perform it without
Thy grace I may not for weakness of myself. Sometimes I
purpose also to do many good deeds, but for that grace
wanteth that should help me/ 1 go backward and fail in my
doing. I know the way to perfection, and how I should do
I see evidently, but for that I am so oppressed with the heavy
burden of this corrupt body of sin, I lie still and rise not to
perfection.
O Lord ! how necessary therefore is Thy grace to me, to
begin well, to continue well, and to end well; for without
Thee I may nothing do that good is. O heavenly grace, come
thou shortly and help me, sith without thee our merits
are nought worth, and the gifts of nature nothing to be
pondered; without thee neither crafts nor riches are to be
anything regarded, and neither beauty, nor strength, nor
wit, nor eloquence, may avail anything in the sight of God.
For the gifts of nature are common to good men and to bad,
but grace and love are the gifts of the chosen, whereby they
be marked and made worthy to have the kingdom of heaven.
This grace is of such worthiness that neither the gift of
prophecy, nor the working of miracles, nor yet the gift of
cunning and knowledge may anything avail without her;
nor yet be faith, hope, or other virtues acceptable to Thee
without grace and charity.
O most blessed grace ! that makest the poor in spirit to
be rich in virtue, and him that is rich in worldly goods makest
meek and low in heart, come, descend into my soul, and fulfil
it with thy ghostly comforts, that it fail not nor faint for
weariness and dryness of itself. I beseech Thee, Lord, that
I may find grace in Thy sight, for Thy grace shall suffice to
me, though I do want that nature desireth. Although I be
tempted and vexed with troubles on every side, yet shall
I not need to dread whiles Thy grace is with me; for she is
my strength, she is my comfort, and she is my counsel and
help; she is stronger than all mine enemies, and wiser than
all the wisest of this world.
She is the mistress of truth, the teacher of discipline, the
light of the heart, the comfort of trouble, the driver away
of heaviness, the avoider of dread, the nourisher of devotion,
the bringer of sweet tears and devout weepings. What am
I then without grace, but a dry stock to be cast away? Grant
me therefore that Thy grace may prevent me, and follow
me, and make me ever busy in good works unto my death.
So may it be. Amen.
56. THAT WE OUGHT TO FORSAKE OURSELVES, AND TO
FOLLOW CHRIST BY BEARING His CROSS.
MY s 0 N , as much as thou canst go out of thyself, so much
mayest thou enter into Me. And as to desire nothing
outwardly bringeth peace into a man's soul, so by an
inward forsaking of himself a man joineth himself to God.
I will therefore that thou learn to have a perfect forsaking
and full resigning of thyself into My hands without with-
saying and complaining. Follow Me : for I am the way, the
truth, and the life. Without a way no man may go, and with
out the truth no man may know, and without life no man
may live. I am the Way in which thou oughtest to go, the
Truth which thou oughtest to believe, and the Life for which
thou oughtest to hope. I am the Way that cannot be defiled,
the Truth which cannot be deceived, and the Life that never
shall have an end. I am the Way most straight, the Truth
most perfect, and the Life most soothfast. A blessed Life,
and a Life unmade that made all things. If thou abide in My
Way thou shalt know the Truth, and Truth shall deliver
thee, and thou shalt come to everlasting Life.
If thou wilt come to that Life, keep My Commandments.
If thou wilt know the Truth, believe My teachings.
If thou wilt be perfect, sell all that thou hast.
If thou wilt be My disciple, forsake thyself.
If thou wilt have the Blessed Life, despise this present life.
If thou wilt be exalted in heaven, meek thee here on earth.
If thou wilt reign with Me, bear the cross with Me; for
truly only the servants of the cross shall find the Life of
blessedness and of everlasting light.
O Lord Jesu ! forasmuch as Thy Way is narrow and is
also much despised in the world, give me grace to bear gladly
the despisings of the world. There is no servant greater than
his Lord, nor any disciple above his Master. Let Thy servant
therefore be exercised in Thy ways, for therein is the health
and the very perfection of life; whatsoever I read or hear
beside that Way, it refresheth me not, nor delighteth me
fully.
My son, forasmuch as thou knowest these things, and
hast read them all, thou shalt be blessed if thou fulfil them.
He that hath my commandments, and keepeth them, he it
is that loveth me : and he that loveth me shall be loved of
my Father, and I will love him, and will manifest myself to
him, and will make him sit with Me in the kingdom of My
Father.
Lord Jesu, as Thou hast said and promised, so be it done
to me. I have taken the cross of penance at Thy hand, and
I will bear it unto my death, as Thou hast put it upon me.
For the life of every good man is the cross, and it is also the
leader to paradise. Now it is begun, it is not lawful for me
to go back from it, nor is it behoveful for me to leave it.
Have done, therefore, my well-beloved brethren; go we
forth together; Jesus will be with us. For Jesus we have
taken this cross; for Jesus let us persevere. He will be our
help, Who is our guide and leader. Lo, our King goeth be
fore us, that will fight for us! Follow we Him manfully,
dread we no perils, but be we ready to die strongly in battle;
that so we put no blot upon our glory, nor minish our reward
by flying cowardly away from the cross.
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57. THAT A MAN SHALL NOT BE OVERMUCH CAST INTO
HEAVINESS, THOUGH HE HAPPEN TO FALL INTO SOME
DEFAULTS.
Y SON, patience and meekness in adversity please Me
more than much consolation and devotion in pros
perity. Why art thou so heavy for a little word said
or done against thee? If it had been more/ thou shouldst not
have been moved therewith. But let it now overpass; it is
not the first, and it shall not be the last, if thou live long.
Thou art manful enough as long as no adversity falleth to
thee; and thou canst well give counsel, and well canst thou
comfort and strengthen others with thy words. But when
adversity knocketh at thy door, thou failest anon both of
counsel and strength. Behold well therefore thy great frailty,
of which thou hast daily experience in little objects. Never
theless it is for thy ghostly health that such and other like
things are suffered to come unto thee.
Purpose in thy heart to do the best that lieth in thee, and
then when such tribulations shall happen to fall unto thee,
although it grieve thee, yet let it not wholly overthrow thee,
nor let it long tarry with thee. At the least suffer it patiently,
although thou may not suffer it gladly. Moreover, though
thou be loth to hear such things, and feelest great indigna
tion thereat in thy heart, yet thrust thyself down low in
thine own sight, and suffer no inordinate word to pass out
of thy mouth, whereby another might be hurt. Then all such
indignation shall be soon appeased in thee, and that which
before was taken to so great heaviness to thee shall anon be
made sweet and pleasant in thy sight. For yet live I, saith our
Lord, ready to help thee and to comfort thee, more than
ever I did before, if thou wilt wholly trust in Me, and de
voutly call to Me for help.
Be quiet in heart, prepare thyself yet to more sufferance.
For it is not all lost though thou feel thyself oft troubled and
grievously tempted. Think that thou art a man and not God;
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thou art flesh, and no Angel. How mayest thou be in one
state of virtue, when that was wanting to Angels in heaven,
and to the first man in paradise, who stood not long? I am
He that raise up them that be sorrowful to health and to
comfort, and those that know their own unstableness I lift
them up to be stabled in the sight of My Godhead for ever.
Lord, how sweet are thy words unto my taste! yea,
sweeter than honey to my mouth! What should I do in all
my troubles and heaviness, if Thou didst not sometime
comfort me with Thy wholesome and sweet words? There
fore it shall not force what trouble or adversity I suffer here
for Thee, so that I may in the end come to the port of ever
lasting health. Give me a good end, and a blessed passage
out of this world : have a mind on me, my Lord, my God,
and direct me by a straight and ready way into Thy king
dom, I beseech Thee. Amen.
58. THAT A MAN SHALL NOT SEARCH THE JUDGMENTS
OF GOD.
Y SON, beware not to dispute of high matters, and of
the secret judgments of God; why this man is so left
and forsaken of God, and why that man is taken to
so great grace; why also one man is so much troubled, and
another so greatly advanced. These things overpass all man's
knowledge, for to search God's judgment no man's reason,
nor yet his disputation, may suffice. Therefore when the
ghostly enemy stirreth thee to such things, or if any curious
men ask of thee such questions, answer with the Prophet
David, and say thus : Righteous art thou, O Lord, and up
right are thy judgments. And that other: The judgments of
the Lord are true and righteous altogether. My judgments
are to be dreaded, and not to be discussed by man's wit, for
they are to man's wit incomprehensible.
Beware also that thou search not, nor reason of the merits
169
of the Saints, which of them was holier than the other, or
which of them is higher in heaven. Such questions ofttimes
nourish great strifes and unprofitable reasonings, and pro
ceed of pride and vain-glory; hence envy and dissensions
spring forth when one laboureth to prefer this Saint, and
another that. And truly a desire to know such things rather
displeaseth the Saints than pleaseth them. For I, saith our
Lord, am not the God of strife, but of peace; which peace
standeth rather in true meekness than in exalting of them
selves.
Some men are more stirred to love these or those Saints,
and that with much greater affection, but truly that affection
is ofttimes rather a manly than a godly affection. Am I not
He that have made all Saints? Yes, truly. And over that I
have given them grace, and I have given them glory. I know
all their merits, and I prevented them with the sweetness of
My blessings. I knew My beloved ones before the world
was made; I have chosen them from the world, they have
not chosen Me. I called them by My grace, I drew them by
My mercy; I led them through temptations, I sent them
inward comforts. I gave them perseverance, I crowned their
patience. I know the first man and the last, I love them all
with an inestimable love.
Thus I am to be praised in all My Saints, and above all
things I am to be blessed and honoured in all and every one
of those whom I have so gloriously magnified and predesti
nated, without any merits of theirs going before. Therefore
he that despiseth the least of My Saints, doth no honour to
the greatest; for I have made both the less and the greater.
And he that dispraiseth any of My Saints, he dispraiseth
Me, and all other My Saints in the kingdom of heaven; for
they are all one, fast united and knit together in one sure
bond of perfect charity. They all feel one thing, they all will
one thing and they all love together unto one.
Yet they love Me much more than themselves or their
170
own merits, for they are rapt above themselves, and are
drawn from their own love, and are wholly turned into My
love, in the which they rest by eternal fruition. There is
nothing that may turn them from My love, nor thrust them
down out of their glory, for they are full of eternal truth,
and burn inwardly with fire of everlasting charity, that shall
never be quenched. Let all therefore that be carnal and
animal, and that cannot love but selfish joys, cease to search
the state of My blessed Saints in heaven; for they take away
or acid to their merits as they favour, and not after the
pleasure of the eternal truth of God.
In many folks there is great ignorance; but most specially
in them that have so little light of ghostly understanding,
that they cannot love any person with a clean love. Many
also are moved by a natural affection, or by a worldly friend
ship, to love this man or that; and as they imagine in earthly
things, so they imagine of heavenly things. But there is a
distance incomparable betwixt things which imperfect men
imagine by natural reason, and which men truly illumined
with grace behold by heavenly contemplation.
Beware therefore, my son, to treat curiously of such
things, for they pass thy knowledge, and endeavour that
thou mayest be worthy to be numbered with the least Saint
that shall come to heaven. And if percase a man might know
who were holier, or who should be taken greater in the king
dom of heaven; what would that knowledge avail him, unless
he should thereby the more meek himself, and the more rise
thereby into the laud and praising of My Name? Truly
nothing.
Therefore he is much more acceptable to God that think-
eth on the greatness of his sins and of the littleness of his
virtues, and how far he is from the perfection of the least
Saint that is in heaven, than he that argueth of their great
ness or their littleness, forgetting himself. It is better also
with devout prayers, and with weepings and tears, meekly
171
to pray to Saints and to call to them for help, than vainly to
search for their perfection.
They are very well contented with the joy that they have,
if men would refrain themselves from such vain arguments.
They glorify not themselves of their merits, nor do they
ascribe any goodness to themselves; for they know well that
I of My infinite goodness and charity have given all unto
them.
And they are so much filled with love of the Godhead
and with overpassing joy, that no glory may want in them
nor any felicity. And the higher that they be in heaven, the
meeker be they in themselves, and the more nigh and the
more loving to Me. Therefore it is written in the Apocalypse
that Saints in heaven laid their crowns before God, and fell
prostrate on their faces before the meek Lamb, that is Jesus,
and they worshipped Him as their Lord God, Who is and
shall be living evermore. Amen.
Many search who is highest in the kingdom of heaven,
that know not whether they shall be worthy to be numbered
with the least that shall come thither. It is a great thing to be
the least in heaven, where all are great; for all that shall come
thither shall be called the sons of God, and so shall they be
in deed. A little one shall become a thousand, and the sinner
being an hundred years old shall be accursed. When the
Apostles asked among themselves who should be greatest in
the kingdom of heaven, they heard this answer of Christ:
Except ye be converted, and become as little children, ye
shall not enter into the kingdom of heaven. Whosoever
therefore shall humble himself as this little child, the same
is greatest in the kingdom of heaven.
Woe then be to them that disdain to meek themselves
with little children, for the lowly gate of heaven will not
suffer them to enter into it.
Woe also be unto the proud rich men that have their
consolation here; for when the good poor man shall enter
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into the kingdom of God, they shall stand weeping and
wailing without.
Joy ye then, ye that be meek and poor in spirit, for yours
is the kingdom of heaven; so that ye walk and hold your
journey assuredly in the way of truth.
59. THAT ALL OUR HOPE AND TRUST is TO BE PUT IN
GOD ALONE.
ORD, what is the trust that I have in this life? or what
is my greatest solace of all things under heaven? Is it
not Thou, my Lord God, Whose mercy is without
measure?Where hath it been well with me without Thee?
Or when hath it not been well with me,Thou being present?
I had liefer be poor with Thee, than rich without Thee. I had
liefer be with Thee as a pilgrim in this world, than without
Thee to be in heaven; for where Thou art there is heaven,
and where Thou art not, there is both death and hell. Thou
art to me all that I desire, and therefore it behoveth me to
sigh to Thee, to cry to Thee, and heartily to pray to Thee.
I have no one to trust in, that may help me in my necessities,
but only Thee. Thou art my hope,Thou art my trust, Thou
art my comfort, and Thou art my faithful helper in every
need.
Man seeketh that is his; but Thou seekest my health and
profit, and turnest all things unto the best for me; for if
Thou send temptations and other adversities Thou ordain-
est all to my profit, for Thou art wont by a thousand ways
to prove Thy chosen people. In which proof Thou art no
less to be lauded and praised than if Thou hadst fulfilled
them with heavenly comforts.
In Thee, Lord, therefore I put my trust, and in Thee
I bear patiently all my adversities; for I find nothing with
out Thee but unstableness and folly. For the multitude of
worldly friends profiteth not, nor may strong helpers any-
thing avail/ nor wise counsellors give profitable counsel, nor
the cunning of doctors give consolation/ nor riches deliver
in time of need/ nor a secret place defend; if thou/ Lord/ do
not assist/ help/ comfort/ counsel/ inform/ and defend.
All things that seem to be ordained to man's solace in this
world if Thou be absent/ be nought worth/ and may not
bring to man any true felicity. For Thou art the end/ Lord/
of all good things/ the highness of life/ and the profound
wisdom of all things that are in heaven and in earth. Where
fore to trust in Thee above all things is the greatest comfort
to all Thy servants.
To Thee/ therefore/ I lift mine eyes/ and in Thee only
I put my trust/ my Lord/ my God/ the Father of Mercy.
Bless Thou and hallow Thou my soul with Thy heavenly
blessings/ that it may be Thy dwelling-place/ and the seat
of Thy eternal glory; so that nothing be found in me at any
time that may offend the eye of Thy Majesty.
Behold me/ Lord/ after the greatness of Thy goodness
and of Thy manifold mercies, and graciously hear the prayer
of me/ Thy poorest servant/ outlawed and far exiled into
the country of the shadow of death. Defend and keep me
amidst the manifold dangers of this corruptible life; and
through Thy grace direct me by the way of peace into the
country of everlasting clearness. Amen.
«74
BOOK FOUR
CONCERNING
THE
SACRAMENT
OME UNTO ME, SAITH OUR
LORD, ALL YE THAT LABOUR AND
ARE HEAVY LADEN, AND I WILL
GIVE YOU REST. AND THE BREAD
THAT I WILL GIVE IS MY FLESH,
WHICH I WILL GIVE FOR THE LIFE
OF THE WORLD. TAKE, EAT: THIS IS
MY BODY, WHICH IS BROKEN FOR
YOU: THIS DO IN REMEMBRANCE
OF ME. HE THAT EATETH MY
FLESH, AND DRINKETH MY BLOOD,
DWELLETH IN ME AND I IN HIM.
THE WORDS THAT I SPEAK UNTO
YOU THEY ARE SPIRIT, AND THEY
ARE LIFE.
1. WlTH HOW GREAT REVERENCE CHRIST IS TO BE
RECEIVED.
M Y Lord Jesu Christ, eternal Truth ! these words afore
said be thy words, albeit they were not said in one
self time, nor written in one self place. And for that
they be Thy words, I will thankfully and faithfully accept
them. They be Thy words, and Thou hast spoken them, and
they be now mine also; for Thou hast said them for my
health. I will gladly receive them of Thy mouth, to the end
they may be the better sown and planted in mine heart. Thy
words of so great piety, full of sweetness and love, greatly
excite me. But, Lord, my sins fear me greatly, and my con
science, not being pure enough to receive so great a mystery,
draweth me sore aback. The sweetness of Thy words pro-
voketh me, but the multitude of mine offences charge me
very sore.
Thou commandest that I come unto Thee faithfully, if
I would have part with Thee; and receive the nourishing of
immortality, if I covet to obtain the glory and life eternal.
Thou sayest, Lord: Come unto me, all ye that labour and
are heavy laden, and I will give you rest. O how sweet and
how amiable a word is it in the ear of a sinner, that Thou,
Lord God, shouldst bid me, that am so poor and needy, to
the Communion of Thy most holy Body! But what am I,
Lord, that I dare presume to come to Thee? Lo, heaven and
earth may not comprehend Thee, and Thou sayest: Come
ye all unto Me.
What meaneth this most meek worthiness, and this lovely
and friendly bidding? How shall I dare come unto Thee,
that knoweth that I have done nothing well? How shall I
bring Thee into my house, that so oft have offended before
Thy face? Angels and Archangels honour Thee, and right
eous men dread Thee; and yet Thou sayest: Come ye all
unto Me. But that Thou, Lord, hadst said it, who would
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believe it to be true? And but Thou hast commanded it,
who dare attempt to go unto it?
Noah, that just man, laboured a hundred years to make
a ship, to the end he might be saved with a few of his people.
How may I prepare me then in an hour to receive Thee with
due reverence, that art the Maker and Creator of all the
world?
Moses, Thy servant, and great familiar, and special
friend, made the ark of timber not corruptible, which he
covered with right pure gold, and put in it the tables of the
law. And I, a corrupt creature, how shall I dare so lightly to
receive Thee, that art the Maker of the law, and Giver of
grace and life unto all creatures?
Solomon, the most wise King of Israel, in the space of
seven years, built a marvellous temple to the praising of
Thy Name, and for eight days hallowed the Feast of the
Dedication of the same; he offered a thousand peace-offer
ings, and put the ark of God in the place made ready for it,
with great melody of clarions and trumpets. How dare I
then, that am most poor among other creatures, receive Thee
into mine house; I who scarcely have well spent one half-
hour of time in my life?
O my good Lord, how much they studied to please Thee,
and how little it is that I do ! How little time I take when
I dispose myself to be houseled. Seldom am I gathered to
gether in Thee, and more seldom am I purged from having
my mind overmuch on worldly things. And certainly no
unprofitable thoughts ought to come into the holy presence
of the Godhead, nor ought any creatures to have place
there; for I shall not receive an Angel but the Lord of Angels
into my heart.
Nevertheless there is a great difference between the ark
of God with its relics, and Thy most pure and precious Body
with its virtues, which are more than can be spoken; and
between the sacrifices of the Old Law that were but as
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figures of the New Law, and the true Host of Thy precious
Body, which is the accomplishment of all the old sacrifices.
Why then am I not more inflamed to come to Thee? Why
do I not prepare myself with greater diligence to receive this
holy and blessed Sacrament, sith the holy ancient Fathers,
the Patriarchs and Prophets, Kings and Princes, with all the
people, have shewed so great affection towards Thy service
in time passed?
The most devout and blessed King David went before
the ark of God and honoured it with all his strength, al
ways remembering the great benefits before given unto the
Fathers; he made organs of divers manners, and also Psalms,
which he ordained to be sung, and he himself sung them
with great gladness/ and ofttimes with his harp, he being
fulfilled with the grace of the Holy Ghost, taught the people
of Israel to laud and praise God with all their heart, and
daily with their mouth to bless Him and preach His good
ness. If there were shewed then so great devotion and remem
brance of laud and praising to God before the ark of the
Old Testament, how much reverence and devotion ought
we then now to have in the presence of this holy Sacrament,
and in the receiving of the most excellent Body of our Lord
Jesus Christ?
Many run to divers places to visit relics of Saints, and
marvel greatly when they hear of their blessed deeds; they
see great buildings of temples, and behold how their holy
bones be covered with silk and lapped in gold. And lo,Thou,
my Lord God,Thou art present here with me upon the altar,
the most holy Saint of Saints, Maker of all things, and Lord
of Angels. Ofttimes there is great curiosity and vanity in the
sight of such things, and little fruit and amendment is had
thereby, specially where there is so light recourse, without
any true contrition going before. But Thou, my Lord God,
my Lord Jesus Christ, God and Man, art here wholly pres
ent in the Sacrament of the Altar, where the fruit of ever-
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lasting health is had plenteously, as oft as Thou art worthily
and devoutly received. But if that shall be done fruitfully,
there may be no lightness, curiosity, or sensuality/ but
steadfast faith, devout hope, and pure charity.
O God, invisible Maker of all the world, how marvel
lously doest Thou with us, how sweetly and how graciously
disposest Thou all things to Thy chosen people, to whom
Thou offerest Thyself to be taken in this glorious Sacrament.
Certainly it surmounteth all understanding, and it draweth
the hearts and kindleth the affections of all devout men.
Thy true faithful people, that dispose all their life to amend
ment, receive ofttimes through this glorious Sacrament great
grace of devotion, and great love of virtue.
O marvellous and secretly hidden grace of this Sacra
ment, which only the faithful people of Christ do know; for
infidels and they that live in sin may have no manner of
experience thereof ! In this Sacrament spiritual grace is given,
and the virtue that was lost in their soul is repaired, and the
beauty that was deformed through sin returneth again. And
the grace of this Sacrament sometimes is so much, that, of
the fulness of devotion that cometh thereby, not only the
mind, but also the feeble body, recover their former strength.
But verily it is greatly to be sorrowed, that we be slow
and negligent, and that we are not stirred with greater affec
tion to receive Christ; in Whom standeth all merit and hope
of them that shall be saved. He is our health and our redemp
tion; He is the comforter of all that live in this world, and
the eternal rest of all Saints in heaven. This also is greatly
to be sorrowed, that so many take so little heed of this high
mystery, which gladdeth heaven and preserveth the world.
Alas, the blindness and hardness of man's heart, that taketh
not greater heed of so noble a gift, but by the daily using
thereof is negligent and taketh little heed thereto.
If this most blessed Sacrament were ministered only in
one place, and consecrated but by one priest in the world,
180
with how great desire, thinkest thou, the people would run
to that place, to that priest, that they might see there these
heavenly myseries? Now there be many priests, and Christ
is offered in many places, that the grace and love of God to
man may appear so much the greater, the more the holy
Communion is spread abroad throughout the world.
Thankings be to Thee, therefore, my Lord Jesu, that
Thou dost vouchsafe to refresh us poor outlaws with Thy
Precious Blood, and to stir us with the words of Thine own
mouth to receive this holy mystery, saying: Come unto me,
all ye that labour and are heavy laden, and I will give you
rest.
2. THAT THE GREAT GOODNESS AND CHARITY OF GOD is
GIVEN IN THIS BLESSED SACRAMENT.
OMY Lord Jesu! trusting in Thy great goodness and
mercy, I come to Thee, as a sick man to him that shall
heal him, and as he that is hungry and thirsty to the
fountain of life, as one that is needy to the King of Heaven,
as a servant to his lord, a creature to his Creator, and as a
desolate person to his meek and blessed comforter. But how
is it that Thou comest to me? Who am I that Thou shouldst
give Thyself unto me? How dare I, a sinner, appear before
Thee? And how is it that Thou wilt vouchsafe to come to
so sinful a creature? Thou knowest Thy servant, and seest
well that of himself he hath no goodness wherefore Thou
shouldst give this grace unto him. I confess therefore mine
own unworthiness, and I acknowledge Thy goodness/ I
praise Thy piety, and yield Thee thanking for Thy great
charity. Verily Thou doest all this for Thine own goodness,
and not for my merits; that Thy goodness may thereby the
more appear, Thy charity the more largely be shewed, and
Thy meekness the more highly be commended. Therefore,
because this pleaseth Thee, and Thou hast commanded that
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it should thus be done, Thy goodness therein also pleaseth
me; and would to God that mine iniquities resisted me not.
O my Lord Jesu! how great reverence and thankings,
with perpetual praisings of Thy Name, ought to be given
Thee for the receiving of Thy holy Body, Whose dignity no
man is able to express. But what shall I think on in this Com
munion, and in going to my Lord God, Whom I cannot
worship as I ought to do, and yet desire to receive devoutly?
What may I think on better or more healthful to me, than
wholly to meek myself before Thee, exalting Thy infinite
goodness far above me? I laud Thee, my Lord God, and
shall exalt Thee everlastingly. I despise myself and sub
mit me to Thee, and sorrow greatly the deepness of mine
iniquity.
Thou art the Saint of Saints, and I am the filth of all
sinners : and yet Thou inclinest Thyself to me, that am not
worthy to look toward Thee. Thou comest to me, Thou
wilt be with me, Thou biddest me to Thy feast. Thou wilt
give me this heavenly meat and this Angel's food to eat,
which is plainly none other but Thyself, that art the lively
bread which descendest from heaven and givest life to the
world.
Behold, Lord, from whence all this love proceedeth, and
how great goodness shineth upon us. How great thanks and
praises are due to Thee therefor. O how healthful and profit
able a counsel was it, when Thou ordainedst this glorious
Sacrament ! How sweet and joyous a feast was it when Thou
gavest Thyself as meat to be eaten ! O Lord, how marvellous
is Thy work, how mighty is Thy virtue, and how far un
speakable is Thy truth ! By Thy word all things were made,
and all things were done as Thou hast commanded.
It is a marvellous thing, worthy to be believed, and far
above the understanding of man, that Thou, Lord, that art
God and very Man, art wholly contained under a little like
ness of bread and wine, and art eaten without consuming, of
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him that taketh Thee; and that Thou, that art Lord of all
things, and that needest nothing in this world, wouldst by
this glorious Sacrament dwell in us. Keep Thou mine heart
and my body immaculate, that in a glad and a pure con
science I may ofttimes celebrate Thy mysteries, and receive
them to my everlasting health, which Thou hast ordained
most specially to Thy honour and perpetual memory.
O my soul, be thou merry and glad for so noble a gift and
so singular a comfort left to thee in this vale of misery, for
as oft as thou rememberest this mystery and takest the Body
of Christ, so oft thou workest the work of thy redemption,
and art made partaker of all the merits of Christ. Truly the
charity of Christ is never minished, and the greatness of His
Mercy is never consumed. Therefore thou oughtest always
with a new renewing of mind to dispose thee to it, and with
a well-advised and a deep consideration to think on this
great mystery of health. It should seem to thee as new and
as pleasant a joy and comfort when thou singest Mass or
hearest it, as if Christ the same day first entered into the
womb of the Virgin, and were made Man, or if He the same
day suffered and died upon the cross for the health of man
kind.
3. THAT IT is VERY PROFITABLE OFT TO BE HOUSELED.
I ORD, I come to Thee, that it may be well with me through
Thy gift, and that I may joy at the holy feast that
I „•,, Thou of Thy great goodness hast made ready for r.c.
In Thee is all that I may or should desire, for Thou art
my health and my redemption, my hope and my strength,
my honour and my glory. Make me, Thy servant, this day
merry and glad in Thee, for I have lifted my soul unto Thee.
I desire now devoutly and reverently to receive Thee into
mine house, that I may deserve with zeal to be blessed of
Thee, and to be accounted among the children of Abraham.
Iv -"*
03
My soul coveteth to receive Thy body, my heart desireth
to be united with Thee.
Betake Thyself to me. Lord, and it sufficeth; for without
Thee there is no comfort. Without Thee I may not be; and
without Thy visitation I may not live. And therefore it be-
hoveth me ofttimes to go to Thee, and for my health to
receive Thee/ lest haply, if I be defrauded from that heavenly
meat, I should fail in the way. So Thou sayedst Thyself,
most merciful Jesu, as Thou wast preaching to the people,
and healedst them of their sicknesses : I will not send them
away fasting, lest they faint in the way. Do with me there
fore in like manner, Who hast left Thyself in this glorious
Sacrament for the comfort of all faithful people. Thou alone
art the true refection of the soul, and he that worthily eateth
Thee shall be partaker and heir of eternal glory. It is neces
sary to me, that so oft do offend, so soon wax dull and slow,
that by oft-prayers and confessions I may renew myself,
and kindle myself to quickness and fervour of spirit, lest,
by long abstaining, I might fall from that holy purpose.
For the wits of man and woman be from their youth proud
and ready to evil; and but if this heavenly medicine do help,
man may fall anon to worse and worse. This Holy Com
munion therefore draweth a man from evil, and comforteth
him in goodness. If now I be ofttimes so negligent and sloth
ful when I am commanded, what would I be, if I received
not that blessed medicine, and sought not for that great
help? And though I be not every day apt nor disposed to
receive my Creator, nevertheless I shall take heed to receive
Him at times convenient, so that I may be partaker of so
great a grace. For it is one of the principal consolations of a
faithful soul that, as long as he is as a pilgrim in this mortal
body, he oft remember his Lord God, and receive Him that
is his only beloved above all things.
It is a marvellous goodness of the great pity which Thou,
Lord, hast towards us, that Thou, Creator and giver of life
to all spirits, vouchsafest to come to a poor creature, and
with Thy Godhead and Manhood to refresh his hunger and
need. O happy is that man, and blessed is that soul that
deserveth devoutly to receive his Lord God, and in that
receiving to be fulfilled with a spiritual joy! O how great
a Lord doth he receive; how well-beloved a guest doth he
bring into his house; how joyous a fellow doth he receive;
how faithful a friend doth he accept; how noble a spouse
doth he embrace that receiveth Thee, for Thou alone art to
be beloved before all, and above all things ! Let heaven and
earth, and all the ornaments of them, be still in Thy pres
ence, for whatsoever they have worthy of laud or praise,
they have that of the largess of Thy gift, and yet they cannot
be like to the honour and glory of Thy Name, of Whose
wisdom there is no number or measure.
4. THAT MANY COMMODITIES BE GIVEN TO THEM THAT
DEVOUTLY RECEIVE THIS HOLY SACRAMENT.
OM Y Lord God ! prevent Thy servant with the blessings
of Thy sweetness, that he may deserve to go rever
ently and devoutly to this high Sacrament. Stir up my
heart unto a full beholding of Thee, and deliver me from
the great sloth and idleness in which I have been in time past.
Visit me in Thy goodness, and give me grace to taste in my
soul the sweetness that is secretly hid in this Blessed Sacra
ment, as in a most plenteous fountain. Illumine also mine
eyes to see and behold so great a mystery, and strengthen
me that I may always faithfully and undoubtedly believe it,
for it is Thy operation and not the power of man, Thy holy
institution and not man's invention. Therefore to take and
to understand these things, no man is sufficient of himself,
for they overpass the subtilty of all Angels and heavenly
spirits. What then may I, most unworthy sinner, dust and
ashes, search and talk of so high a secret?
Lord, in simpleness of heart, in a good, stable faith, and
by Thy commandment, I come to Thee with meek hope and
reverence, and verily believe that Thou art here present in
this Sacrament, God and Man. Thou wilt therefore that I
should receive Thee, and knit myself to Thee in perfect
charity. Wherefore I ask Thee mercy, and desire that Thou
give me Thy special grace, that I may from henceforth be
fully molten into Thee, flow in Thy love, and never after
intermit myself with any other comfort. This most high and
most worthy Sacrament is the life of the soul and body, the
medicine of all spiritual sickness, whereby all vices be cured,
passions refrained, temptations overcome and diminished,
greater grace is sent, virtue increased, and faith stablished,
hope strengthened, charity kindled and spread abroad.
Thou hast given and ofttimes givest many great gifts by
this Sacrament to Thy beloved Servants that devoutly re
ceive, for Thou art thereby the strong upholder of my soul,
the repairer of all the infirmities of man, and the giver of all
inward comfort in tribulation. From the deepness of their
own dejection, Thou raisest them again into a strong hope
of Thy preservation, renewest them, and lightest them in
wardly with a new grace, so that they that felt themselves,
before receiving of that Blessed Sacrament, heavy and with
out affection, after, when they have received it, have found
themselves changed into a great ghostly fervour. And all
this Thou doest to Thy elect people of Thy great goodness,
that they may see and know openly by experience that they
have nothing of themselves, but that all the grace and good
ness that they have, they have received of Thee; for of them
selves they be cold, dull, and undevout, but by Thee they
be made fervent, quick in spirit, and devout followers of
Thy will. Who goeth meekly to the fountain of sweetness,
but he bringeth away with him great plenty of sweetness?
Or, who standeth by a great fire, but he feeleth the great
heat thereof? And Thou, Lord, art the fountain of all sweet-
ness, the fire always burning and never failing. Therefore,
though I may not draw the fulness of that fountain, nor
drink thereof to the full, I shall nevertheless put my mouth to
the hole of the heavenly pipe, that I may take some little drop
thereof to refresh my thirst, that so I be not all dried away.
And though I be not all heavenly and burning in charity,
as the Seraphim and Cherubim be, nevertheless, I shall
endeavour me to set myself to devotion and to prepare mine
heart, that I may get some little sparkle of the burning of
heavenly life, through the meek receiving of this living Sac
rament. Whatsoever wanteth in me, I beseech Thee, my
Lord Jesu, most holy and blessed, that Thou benignly and
graciously supply in me, for Thou hast vouchsafed to call
all to Thee, saying: Come unto me, all ye that labour and
are heavy laden, and I will give you rest.
I labour in the sweat of my body, and am troubled with
the sorrow of mine heart; I am charged with sins, travailed
with temptations, wrapped and oppressed with many evil
passions; and there is none that may help or that may deliver
me, nor that may make me safe, but Thou, Lord God, my
only Saviour, to Whom I commit myself and all mine, that
Thou keep me and lead me into life everlasting. Accept me,
and take me into the laud and glory of Thy Name, that hast
ordained to me Thy Body and Blood to be my meat and
drink. Grant me, Lord, I beseech Thee, that by the oft
receiving of Thy high mystery the fervour of devotion may
daily increase in me.
5. OF THE WORTHINESS OF THE SACRAMENT OF THE
ALTAR, AND OF THE STATE OF THE PRIESTHOOD.
F THOU hadst the purity of Angels and the holiness of St.
John Baptist, thou wouldst not for that be worthy to receive
nor touch this holy Sacrament; for it is not granted for
the merits of man, that a man should consecrate and touch
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the Sacrament of Christ, and take for his meat the Bread of
Angels. It is a great mystery; and great the dignity of priests/
to whom it is granted that is not granted to Angels. For only
priests that be duly ordained in the Church have power to
sing Mass and to consecrate the Body of Christ. A priest is
indeed the minister of God, using the word of consecration
by the commandment and ordinance of God; but God is
there the principal doer and worker, to Whom is subject all
that He willeth, and all obeyeth to that He commandeth.
Thou oughtest, therefore, more to believe Almighty God
in this most excellent Sacrament, than thine own wit, or any
other visible token or sign. And therefore with dread and
reverence thou art to go to this blessed work. Take heed then
diligently, and see from whence this ministry and service
cometh that is given unto thee by the touching of the hands
of the Bishop. Thou art now made a priest, and are conse
crated to sing Mass. Take heed, therefore, that thou faith
fully and devoutly ofTer thy Sacrifice to God in due time,
and that thou keep thyself without reproof. Thou hast not
made thy burden more light, but thou art now bound in a
straiter bond of discipline, and of much higher perfection
than thou wert before.
A priest ought to be adorned with all virtues, and to give
others example of good life. His conversation should not
be with the common people, nor in the common way of the
world, but with Angels in heaven, or with perfect men in
earth that be best disposed to serve God.
A priest clothed in holy vestments beareth the place of
Christ, that he may humbly and meekly pray to our Lord
for himself and for all the people. He hath before him and
behind him the sign of the cross of Christ, that he may
diligently remember His Passion. He beareth before him
the cross that he may diligently behold the steps of Christ,
and study fervently to follow them. Behind him also he is
signed with the cross, that he may gladly and meekly surfer
iSS
all adversities for the love of God. He beareth the cross be
fore him that he may bewail his own sins; and he beareth
it behind him, that he may through compassion beweep the
sins of other, and know himself to be set as a mean between
God and the whole people; and therefore not to cease of
prayer and holy oblation, till he may deserve of Almighty
God mercy and grace.
When a priest saith Mass, he honoureth God, he maketh
Angels glad, he edifieth the Church, he helpeth the people
that be alive, giveth rest to them that be dead, and maketh
himself partaker of all good deeds.
6. OF THE INWARD REMEMBRANCE AND EXERCISE THAT
A MAN OUGHT TO HAVE AFORE THE RECEIVING OF THE
BODY OF CHRIST.
IORD, when I think of Thy worthiness, and of my great
vileness, I tremble strongly, and am confounded in my-
LB** self; for if I receive Thee not, I fly the eternal life, and
if I unworthily receive Thee, I run into Thy wrath. What
then shall I do, my good Lord, my helper, my protector,
comforter, and right sure counsellor in all my necessities?
Teach me, good Lord, the right way, and purpose unto
me some ready exercise convenable to the receiving of this
holy mystery, for it is necessary unto me, and greatly profit
able, to know how devoutly and reverently I ought to pre
pare mine heart to receive it, or to consecrate so great and
so goodly a Sacrifice as it is.
7. OF THE DISCUSSING OF OUR OWN CONSCIENCE, AND OF
THE PURPOSE OF AMENDMENT.
ITBEHOVETH thee above all things with sovereign rever
ence and profound meekness of heart, with full faith and
humble intent of the honour of God, to celebrate, take,
and receive this holy Sacrament. Examine diligently thy
189
conscience, and by true contrition and meek confession make
it clean after thy power, so that thou know nothing that
grieveth or biteth thy conscience, or that may let thee to go
freely unto it. Have displeasure of all thy sins in general,
and for thy daily excesses and offences have sighings and
sorrowings more special. And if the time will suffer it, con
fess unto God in secret of thine heart the miseries of all thy
passions.
Weep and sorrow that thou art yet so carnal and worldly,
so unmortified from thy passions, so full of motions of con
cupiscence, so unwary, and so evil ordered in thy outward
wits; so oft wrapped in vain fantasies, so much inclined to
outward and worldly things, so negligent to inward things,
so ready to laughing and dissoluteness, so hard to weeping
and compunction, so ready to easy things and to that which
is liking to the flesh; so slow to penance and fervour of spirit,
so curious to hear new things and to see fair things, so loth
to meek and abject things, so covetous to have much, so
scarce to give, so glad to hold, so unadvised in speaking, so
incontinent to be still, so evil ordered in manners, so im
portune in deeds, so greedy upon meat, so deaf to the word
of God, so quick to rest, so slow to labour, so attentive to
fables, so sleepy to holy vigils, so hasty to the end, so
unstable to take heed to the way that leads to the end; so
negligent in the service of God, so dull and undevout to go
to Mass, so dry in thy housel; so soon fallen at large to out
ward things, so seldom gathered together to inward things;
so soon moved to anger and wrath, so lightly stirred to the
displeasure of others; so ready to judge, so rigorous to re
prove; so glad in prosperity, so feeble in adversity; so oft
purposing many good things, and so seldom bringing them
to effect. And when thou hast thus confessed and bewept all
these defaults, and such other like in thee with great sorrow
and displeasure of thine own frailness, set thee then in a full
purpose to amend thy life and to profit always from better
190
to better. Then, with a full resigning and a whole will, offer
thyself unto the honour of My Name on the altar of thy
heart, as a sacrifice to Me; that is to say, faithfully commit
ting to Me both thy body and soul, so that thou mayest be
worthy to offer to Me this high Sacrifice, and to receive
healthfully the Sacrament of My holy Body.
For there is no oblation more worthy, nor satisfaction
greater to put away sin, than for a man to offer himself
purely and wholly to God, with the offering of the Body
of Christ in Mass and in Holy Communion. If a man do that
which is in him, and is truly penitent, as oft as he cometh to
Me for grace and forgiveness, I am the Lord that saith : Have
I any pleasure at all that the wicked should die? saith the
Lord God : and not that he should return from his ways, and
live? Because I will no more remember his sins, but they
shall all be forgiven unto him.
8. OF THE OBLATION OF CHRIST ON THE CROSS, AND OF
A FULL FORSAKING OF OURSELVES.
LI R Lord Jesus saith to His servant thus : As I hanging
all naked, with Mine arms spread abroad upon the
cross, offered Myself to God the Father for thy sins,
so that nothing remained in Me, but all went in sacrifice to
please My Father and to appease His wrath against man
kind; so thou oughtest daily in the Mass to offer thyself
freely to God, as much as thou mayest, in a pure and holy
oblation, with all thy power and affection. What require I
more of thee, than that thou shouldst study wholly to resign
thyself unto Me? Whatsoever thou givest beside thyself I
regard it not; for I look not for thy gifts, but for thee.
As it would not suffice to thee to have all things beside
Me, so it may not please Me, whatsoever thou give beside
thyself. Offer thyself to me, and give thyself all to God,
and thy oblation shall be acceptable.
191
Lo, I offered Myself wholly to My Father for thee, and
I gave My Body and Blood to thy meat, that I might be
wholly thine and thou Mine. But if thou have a trust in
thyself, and dost not freely offer thyself to My Will, thy
oblation is not pleasant, and there shall be between us no
perfect union. Hence a free offering of thyself into the hands
of God must go before all thy works, if thou wilt obtain
grace and the true liberty. Therefore it is that so few be
inwardly illuminate and free, because they cannot wholly
forsake themselves. For My words are true : Whosoever doth
not bear his cross, and come after me, cannot be my disciple.
Offer thyself therefore fully to Me with all thine affection
and love. Amen.
9. THAT WE OUGHT TO OFFER OURSELVES AND ALL OURS
TO GOD, TO PRAY FOR ALL PEOPLE.
to ! all things be Thine that are in heaven and earth. I
desire to offer myself to Thee in a free and perpetual
oblation, so that I may perpetually be with Thee. Lord!
in simpleness of heart I offer me to Thee this day, to be Thy
servant in the service and sacrifice of laud perpetual. Accept
me with this oblation of Thy precious Body, which I this
day offer to Thee in the presence of Thy holy Angels, that
are here present invisible, that it may be to my health and
to the health of all the people.
And, Lord, I offer to Thee all my sins and offences that
I have committed before Thee and Thy holy Angels, from
the day that I first could offend unto this day; that Thou
vouchsafe through Thy great charity to put away all my
sins, and to cleanse my conscience of all mine offences, and
to restore to me again the grace that I through sin have lost;
that Thou forgive me all things past, and receive me merci
fully unto a blessed kissing of peace and forgiveness.
What then may I do, but meekly confess and bewail my
192
sins, and continually ask mercy of Thee? Forgive me, merci
ful Lord, I beseech Thee; for all my sins displease me much,
and I will never commit them again, but sorrow for them,
ready to do penance and satisfaction after my power. For
give me, Lord, forgive me my sins, for Thy holy Name; save
my soul that Thou hast redeemed with Thy precious Blood.
I commit myself wholly unto Thy mercy, I resign myself
wholly into Thy hands ; do with me after Thy goodness, and
not after my malice and wrretchedness.
I offer also to Thee all my good deeds, though they be
very few and imperfect, that Thou amend them and sanctify
them, and make them liking and acceptable to Thee, and
always make them better and better, and that Thou bring
me, though I be a slow and unprofitable person, to a blessed
and laudable end.
I offer also to Thee all the desires of devout persons, the
necessity of mine ancestors, friends, brothers, sisters, and of
all my lovers; and of all them that for Thy love have done
good to me or to any other; of them also that have desired
and asked me to pray or to do sacrifice for them or for their
friends, whether they be alive or dead; that they may the
rather feel the help of Thy grace, the gift of Thy heavenly
consolation, protection from all peril, deliverance from all
pain; and that they being so delivered from all evils, may in
spiritual gladness yield to Thee high laud and praisings.
I offer also to Thee my prayer and my peaceable offering
for all them that have in anything hindered me or made me
heavy, or that have done me any hurt or grief : and for all
them also whom I have at any time made heavy, troubled,
grieved, or slandered in word or deed, wittingly or igno-
rantly ; that Thou forgive us altogether our sins and offences
against Thee, and of each of us against others. Take from
our hearts, Lord, all suspicion, indignation, wrath, variance,
and whatsoever may let charity or diminish the fraternal
love that each of us should have to others. Have mercy Lord,
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I
have mercy on all them that ask Thee mercy, and give grace
to them that have need; make us to stand in such case that
we be worthy to have Thy grace, and finally to come to the
life everlasting. Amen.
10. THAT THE HOLY COMMUNION is NOT LIGHTLY TO
BE FORBORNE.
T BEHOVETH thee to run oft to the fountain of grace and
mercy, to the fountain of all goodness and purity, that thou
mayest be healed from thy passions and vices, and be made
more strong against all the temptations and deceitful craft
of our enemy. The fiend, knowing the greatest fruit and
highest remedy to be in receiving of this blessed Sacrament,
enforceth him by all the ways that he can, to let and with
draw all faithful and devout people from it as much as
he can; and therefore some men, when they dispose them
selves to it, have greater temptations than they had before.
For, as it is written in Job, the wicked spirit cometh among
the children of God, that he may by his old malice and
wickedness trouble them, or make them overmuch fearful
and perplexed; so that he may diminish their affection, or
take away their faith, if haply he may thereby make them
either utterly to cease from being houseled, or else that they
go to it with little devotion. But we are not to care anything
for all his crafts and fantasies, how vile and ugly soever
they be; but all fantasies are to be thrown again at his own
head, and he is so far to be despised that, for all the assaults
and commotions that he can stir up, the Holy Communion
be not omitted. Sometimes overmuch curiousness to have de
votion, or over-great doubt of making confession, letteth
much this holy purpose. Do therefore after the counsel of
wise men, and put away all doubtfulness and scrupulousness,
for they let the grace of God and destroy wholly the devo
tion of the mind. Also it is not good that for any little trouble
194
or grief thou leave this holy work, but go quickly and be
confessed, and forgive gladly all that have offended thee.
And if thou have offended any other, meekly ask of them
forgiveness, and God shall right mercifully forgive thee.
What profiteth it long to tarry from confession, or to
defer this Holy Communion? Purge thee first from sin,
quickly cast out thy venom, haste thee after to take the
medicine, and thou shalt feel more profit thereby than if
thou tarriedst longer for it. If thou defer it to-day for this
thing or that, to-morrow may happen to come a greater,- and
so thou mayest long be let from thy good purpose, and be
made afterwards more unapt for it. Therefore, as soon as
thou canst, discharge thyself from such heaviness and dul-
ness of mind, and from all sloth; for it nothing profiteth long
to be anguished, long to go on in trouble, and for such daily
obstacles to sequester thyself from the divine mysteries : but
it doth great hurt, and commonly bringeth on great sloth
and lack of devotion. Alas for sorrow! some slothful and
dissolute persons gladly seek causes to tarry from confes
sion, and so defer the longer this Holy Communion; and
that they do to the intent that they should not be bound to
give themselves to any surer keeping of themselves in time
to come than they have done before.
But alas, how little charity and slender devotion have
they, that so lightly leave off so holy a thing! How happy
is he, and how acceptable to God, that so liveth and keepeth
his conscience in such cleanness, that he is ready and hath
good affection to be houseled every day, if it were lawful
unto him, and he might do it without note or slander. He
that sometimes abstaineth of meekness, or for any other
lawful impediment, is to be praised for his reverence; but if
it be through slothfulness, he ought to quicken himself, and
to do that in him is, and our Lord will strengthen his desire
because of his good will; for to a good will our Lord hath
always a special respect.
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But when he is lawfully let, he will always have a good
will and a meek intent to be houseled, and so shall not want
the fruit of the Sacrament. And verily every devout man
may every day and every hour go healthfully, and without
prohibition/ unto the spiritual communion of Christ; that is
to say, in remembering His Passion. And nevertheless on
certain days and at certain times he is bound to receive sacra-
mentally the Body of his Redeemer with a great reverence;
and rather to pretend therein the laud and honour of God
than his own consolation. For so oft a man is houseled
mystically and invisibly as he remembereth devoutly the
mystery of the Incarnation of Christ and His Passion, and
is thereby kindled into His love.
He that doth prepare himself for none other cause, but
because a Feast is coming, or custom compelleth him thereto,
he shall commonly be unready to it. Blessed is he, therefore,
that as oft as he saith Mass or is houseled ofTereth himself
to our Lord in holy sacrifice. Be not in saying Mass over-
long or over-short, but keep the good common way, as they
do with whom thou livest; for thou oughtest not to do
that which would grieve others, or make them tedious, but
to keep the common way after the ordinance of the holy
Fathers; and rather to conform thyself to that which shall
be profitable to other, than to follow thine own devotion or
private pleasure.
11. THAT THE BODY OF CHRIST AND HOLY SCRIPTURE
ARE MOST NECESSARY FOR THE HEALTH OF MAN'S SOUL.
O SWEETEST Jesu! how great sweetness is it to a de
vout soul when he is fed with Thee at Thy heavenly
feast, where there is none other meat brought forth
to eat but Thou, his only beloved, that art most desirable to
him above all the desires of his heart. And verily it would be
sweet and pleasant to me by an inward and meek affection
196
to weep before Thee, and with the blessed woman Mary
Magdalene to wash Thy feet with the tears of mine eyes.
But where is that devotion? Where is that plenteous shed
ding of holy tears? Certainly all my heart ought to burn
and to weep for joy in the sight of Thee and of Thy holy
Angels ; for I have Thee verily present with me/ though Thou
be hid under another likeness.
For to behold Thee in Thy proper and divine clearness
mine eyes might not bear it; neither could all the world sus
tain to see Thee in the clearness and glory of Thy Majesty.
Therefore Thou greatly helpest my weakness, in that Thou
hidest Thyself under this blessed Sacrament. I have Him
verily and worship Him, Whom Angels worship in heaven,
but I as yet in faith, they in open sight and in Thine own
likeness without any coverture. It behoveth me to be con
tent in the light of true faith, and therein to walk till the day
of everlasting clearness shall appear and the shadow of
figures shall go away. When that which is perfect shall come,
all use of Sacraments shall cease, for they that be blessed in
heavenly glory have no need of this sacramental medicine,
for they joy without end in the presence of God, beholding
His glory face to face; and transformed from clearness to
clearness of the Godhead, they taste the glory of the Son
of God made Man, as He was in His Godhead from the
beginning, and shall be everlastingly.
When I remember all these marvellous comforts, what
soever solace I have in this world, though it be spiritual, it
is grievous and tedious unto me; for as long as I see not my
Lord openly in His glory, I set at nought all that I see and
hear in this world. Lord,Thou art my witness that nothing
may comfort me, nor any creature quiet me, but Thou, my
Lord God, Whom I desire to see and behold eternally. But
that is not possible for me to do, as long as I shall be in this
mortal life. Wherefore it behoveth me to keep myself in great
patience, and to submit myself to Thee in everything that
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I desire. For Thy holy Saints, that now joy with Thee, abode
in good faith and patience, whiles they lived here/ the com
ing of Thy glory. That they believed, I believe; that they
hoped to have, I hope to have; and thither as they by Thy
grace are come, I trust to come. Till then I will walk in faith,
and take comfort of the examples of the said holy Saints.
I have also holy books for my solace, as a spiritual glass to
look upon, and above all these I have for a singular remedy
Thy holy Body.
I perceive well that two things be right necessary unto
me in this world, without which this miserable life would
be to me as importable. For as long as I shall be in this body,
I confess myself to have need of two things, that is to say,
of meat and light. Therefore Thou hast given unto me, who
am poor and sick, Thy holy Body to the refreshing of my
body and soul; and Thou hast set Thy word as a lamp unto
my feet to shew me the way that I should go. Without these
two I may not well live, for the word of God is the light of my
soul, and this Sacrament is the bread of my life. These two
may also be called the two tables set on either side in the
spiritual treasury of Holy Church. The one is the table of
the holy altar having his holy Bread, that is the precious
Body of Christ. The other is the table of the laws of God,
containing the holy doctrine, instructing man in the right
faith, and leading him into the inward secrecies, that are
called Sancta Sanctorum, where the inward secrets of Scrip
ture be hid and contained.
I yield thankings to Thee, my Lord Jesu, the brightness
of eternal light, for this table of holy doctrine, which Thou
hast ministered to us by Thy servants, Prophets, Apostles,
and other Doctors. Thankings also be to Thee, the Creator
and Redeemer of mankind, Who to shew unto all the world
the greatness of Thy charity hast prepared a great supper, in
which Thou settest not forth the Lamb figured in the Old
Law, but Thy most holy Body and Blood to be eaten; glad-
I
ding in that holy feast all faithful people, and giving them to
drink of Thy chalice of health, in which are contained all
the delights of paradise, where Angels eat with us, but with
much more plenteous sweetness.
O how great and honourable is the office of priests, to
whom is given power to consecrate with the holy words of
consecration the Lord of all Majesty, to bless Him with
their lips, to hold Him in their hands, to receive Him into
their mouths, and to minister Him to others! O how clean
should be the hands, how pure the mouth, how holy the
body, and how undefiled the heart of a priest, unto whom
so oft entereth the Author of all cleanness ! Truly there ought
to proceed from the mouth of a priest, who so oft receiveth
the Sacrament of Christ's Body, no word but that is holy,
honest, and profitable.
His eyes should be full-simple and chaste, that use to
behold the Body of Christ. His hands should be full-pure
and lift up unto heaven, which use to touch the Creator of
heaven and earth. Therefore it is specially said in the Law
to priests : Ye shall be holy : for I the Lord your God am holy.
O God Almighty, Thy grace be with us and help us that
have received the office of priesthood, that we may serve
Thee worthily and devoutly in all purity and in a good con
science. And though we may not live in so great innocency
as we ought to do, yet give us grace at the least that we may
weep and sorrow the evils that we have done; so that in
spiritual meekness and in full purpose of a good will we
may serve Thee hereafter. Amen.
12. THAT HE THAT SHALL BE HOUSELED OUGHT TO PRE
PARE HIMSELF THERETO WITH GREAT DILIGENCE.
AM the lover of all purity and the liberal giver of all holi
ness. I seek a clean heart, and there is My resting-place.
Make ready for Me a great chamber strawed - - that is,
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thine heart — and I with My disciples will keep Mine Easter
with thee. If thou wilt that I come to thee and dwell with
thee, cleanse thee of all the old filth of sin/ and cleanse also
the habitation of thine heart, making it pleasant and fair.
Exclude the world and all the clamorous noise of sin; sit
solitary as a sparrow alone upon the housetop, and think
upon all thy offences with great bitterness of heart; for a
true lover will prepare for his beloved friend the best and
the fairest place that he can, for in that is known the love and
affection of him that receiveth his friend.
Nevertheless, know that thou mayest not of thyself suffice
fully to make this preparing, as it ought to be in every point,
though thou went about it a whole year together, and hadst
no other thing in thy mind to think upon. But of My mercy
and grace only art thou suffered to go unto My table; as
if a poor man were called to the dinner of a rich man, and he
had no other thing to give him again, but only to humble
himself and thank him for it. Do that in thee is with thy
best diligence; and do it not only of custom, nor only of
necessity for that thou art bound to it, but with dread, and
reverence, and great affection take the Body of thy beloved
Lord God, Who so lovingly vouchsafeth to come unto thee.
I am He that hath called thee, I have commanded that this
thing should be done, I will supply that which wanteth in
thee.
Come therefore and receive Me; and when I give thee
the grace of devotion yield thanks to Me, not for that thou
art worthy to have it, but for that I have shewed My mercy
lovingly to thee. And if thou have not the grace of devotion
through receiving of this Sacrament, but feelest thyself more
dry and indevout than thou wert before, yet continue still
in prayer, wail, weep, call for grace, and cease not till thou
receive some little drop of this healthful grace of devotion.
Thou hast need of Me, not I of thee; neither comest thou to
sanctify Me, but to make thyself better than thou wast
200
before. Thou comest to be sanctified, and to be united unto
Me; that thou mayest receive new grace, and be kindled
anew to amendment. Do not forget this grace, but always
with all thy diligence prepare thine heart, and bring thy
Beloved unto thee.
But it behoveth not only to prepare thyself unto devo
tion before thou shalt be houseled, but also diligently to
keep thyself therein after the receiving of the Sacrament.
No less keeping is requisite after, than a devout preparation
is needful before; for a good keeping afterward is the best
preparation to receive new grace hereafter, and a man shall
be the more indisposed thereto if, after he hath received the
holy Sacrament, he anon give himself to outward solace.
Beware of much speaking: abide in some secret place, and
keep thee with thy Lord God, for thou hast Him Whom all
the world may not take from thee. I am He to Whom thou
must give all, so that from henceforth thou live not in thy
self, but only in Me.
1 3 . THAT A DEVOUT SOUL SHOULD GREATLY DESIRE WITH
ALL HIS HEART TO BE UNITED TO CHRIST IN THIS BLESSED
SACRAMENT.
t t I HO s^a^ ^ve unto me/ Lord, that I may find Thee
I alone, and open all mine heart toThee, and have Thee,
^J^J as mine heart desireth;so that no man may deceive me,
nor any creature move me, nor draw me back, but that Thou
alone speak to me and I to Thee, as a lover is wont to speak
to his beloved, and a friend with his beloved friend? This it
is that I pray for, this it is that I desire, that I may be wholly
united to Thee, and that I may withdraw my heart from all
things create, and through the Holy Communion and oft
saying Mass to savour and taste eternal things. Ah! Lord
God, when shall I be united to Thee, and wholly be molten
2OI
into Thy love, so that I wholly forget myself? Be Thou in
me and I in Thee; and grant that we may always so abide
together in one.
Verily Thou art my beloved/ elect and chosen before all
other, in Whom my soul coveteth to abide all days of her
life. Thou art the Lord of Peace, in Whom is the sovereign
peace and true rest, without Whom is labour and sorrow
and infinite misery. Verily Thou art the hidden God, and
Thy counsel is not with wicked people, but with meek men
and the simple in heart. O how secret and how benign is Thy
Holy Spirit, Who, to the intent Thou mightest shew Thy
sweetness to Thy chosen people, hast vouchsafed to re
fresh them with the most sweet bread that descendeth from
heaven ! Verily there is none other nation so great, that hath
their gods so nigh unto them as Thou, Lord God, art to all
Thy faithful people, to whom for their daily solace, and to
raise their hearts into the love of heavenly things, Thou
givest Thyself as meat and drink.
O what people is there that is so noble as the Christian
people? Or what creature under heaven is so much beloved
as the devout Christian soul, into whom God entereth, and
feedeth her with His own glorious Flesh and Blood? O ines
timable grace! O marvellous worthiness! O Love without
measure, singularly shewed unto man ! But what shall I yield
again to God for all this grace and high charity? Truly, there
is nothing more acceptable to Him than that I wholly give
mine heart and inwardly join myself unto Him. Then shall
all my inward parts joy in Him, when my soul is perfectly
united unto Him. Then shall He say to me: If thou wilt be
with Me, I will be with thee. And I shall answer Him again
and say : Vouchsafe, Lord, to abide with me, and I will gladly
abide with Thee, for this is all my desire, that mine heart
may be fast knit unto Thee without departing. Amen.
202
14. OF THE BURNING DESIRE THAT SOME DEVOUT PER
SONS HAVE HAD TO THE BODY OF CHRIST.
HOW great is thy goodness, which thou hast laid up
for them that fear thee. But what is it, then, for them
that love Thee? Verily, when I remember many de
vout persons that have come to this holy Sacrament with so
great fervour of devotion, I am then many times astonished
and confounded in myself, that I go unto Thy altar and to
the table of the Holy Communion so coldly and with so little
fervour; that I abide still so dry and without any affection of
heart; and that I am not so wholly kindled before Thee, my
Lord God, nor so strongly drawn thereby in affection to
Thee as have been many devout persons, who, from the
great desire they have had to this Holy Communion and for
a feelable love of heart that they have had thereto, could
not refrain themselves from weeping: but with the mouth of
their heart and body together, they afTectuously opened
their mouths to Thee, Lord, that art the living fountain;
because they could not otherwise assuage nor temper their
hunger, unless they took Thy holy Body as they did, with
great joy and spiritual gladness.
Truly their great burning faith is a probable argument
of Thy holy Presence; for they know verily their Lord in
the breaking of bread, whose heart burneth so strongly in
them by the presence of their Lord Jesus, then sacramentally
walking with them. But verily, such affection and devotion,
so strong fervour and love, be ofttimes far from me. Be Thou
therefore, most sweet and benign Lord Jesu, merciful and
meek unto me, and grant unto me, Thy poor servant, that
I may feel sometimes some little part of the hearty affection
of Thy love in this Holy Communion, that my faith may the
more recover and amend, mine hope through Thy goodness
be the more perfect, and my charity being once perfectly
kindled and having experience of the heavenly manna, never
fail.
203
1
Thy mercy. Lord, is strong enough to grant me this grace
that I so much desire, and, when the time of Thy pleasure
shall come, to visit me benignly with the spirit of a burning
fervour to Thee. And though I do not burn with so great
a desire as such specially devout persons have done, yet
nevertheless I have desired the grace to be inflamed with that
burning desire, praying and desiring that I may be made
partaker with all such Thy fervent lovers; and be numbered
in their holy company.
1 5. THAT THE GRACE OF DEVOTION is GOTTEN THROUGH
MEEKNESS AND FORSAKING OF OURSELVES.
TBEHOVETH thee abidingly to seek the grace of devotion,
without ceasing to ask it, patiently and faithfully to abide
it, thankfully to receive it, meekly to keep it, studiously to
work with it, and wholly to commit to God the time and
manner of His heavenly visitation, till His pleasure shall be
to come unto thee. Thou oughtest principally to meek thy
self when thou feelest but little inward devotion. But be not
therefore overmuch cast down, nor inordinately heavy in
spirit; for our Lord giveth many times in a short moment
that which He denied long time before; He giveth also some
times in the end that which in the beginning of the prayer
He deferred to grant.
If grace were always to be anon granted, and were anon
to be present after the will of the asker, it could not be well
borne by a weak and feeble person. Therefore in a good
hope and meek patience the grace of devotion is to be tarried
for; and thou oughtest to impute it to thyself and to thine
own sins, when grace is not given thee, or is secretly taken
from thee. Sometimes it is but a little thing that letteth or
hideth it away, if that may be called little and not rather
great that letteth and prohibiteth so good a thing; but
whether it be little or great, if thou remove it and perfectly
204
overcome it, that shall be granted unto thee which thou
desirest.
Forthwith, as thou betakest thyself with all thine heart
to God, and desirest neither this thing nor that for thine
own pleasure, but wholly puttest thy will to His Will, thou
shalt find thyself united to Him and set in great inward
peace; for nothing will savour so well to thee, nor so much
please thee, as that the will and pleasure of God be fully
done in thee. Whosoever, therefore, in a pure simple heart
lifteth his intent up to God, and voideth himself from all
inordinate love or displeasure of any worldly thing, he shall
be more apt to receive grace, and shall be best worthy to
have the gift of devotion. For there our Lord giveth His
blessing, \vhere He findeth the vessels empty and void. And
the more perfectly a man can renounce himself and all
worldly things, and by despising of himself the more die to
himself, so much the sooner grace shall come, and shall the
more plenteously enter into him, and shall lift up his heart
higher into God.
Then his heart shall see and abound, shall marvel and
be dilated in him, for the hand of our Lord is with him,
and he hath wholly put himself into His hand for ever. Lo !
so shall a man be blessed that seeketh God with all his heart.
Such a man, in receiving this Holy Sacrament, deserveth the
great grace of the uniting in God, for he looketh not to his
own devotion and consolation, but to the glory and honour
of God.
16. THAT WE SHOULD OPEN ALL OUR NECESSITIES TO
CHRIST, AND ASK His GRACE.
OMOST sweet Lord, Whom I desire devoutly to receive
in how many sins and vices I lie; how oft I am grieved,
Thouknowest the infirmity and necessity that lam in;
tempted, troubled, and defiled. I come to Thee for remedy,
205
and I make my prayer to Thee for comfort. I speak to Him
that knoweth all things, to Whom all my secret and inward
thoughts be manifest and open, and Who alone may per
fectly counsel me and help me. Thou knowest what I need
to have, and how poor I am in virtue.
Lo ! I stand before Thee poor and naked, asking and desir
ing Thy grace. Refresh me, therefore, Thy poorest servant
begging for spiritual food, kindle my heart with the fire of
Thy love, and illumine my blindness with the clearness of
Thy Presence. Turn all worldly things into bitterness to
me, and all grievous things and contrarious things into
patience, and all created things into despising and into for
getting of them. Lift up my heart to Thee in heaven, and
suffer me not to live vainly, nor to err in this world. Thou,
Lord, from henceforth shalt be sweet to me for ever; for
Thou alone art my meat and drink, my love, my joy, my
sweetness, and all my goodness.
O that Thou wouldst kindle me, inflame me, and turn me
wholly unto Thee; that I may be one spirit with Thee by
grace of inward uniting and melting of burning love ! Suffer
me not to depart from Thee fasting and dry, but work in
me mercifully, as Thou hast ofttimes marvellously wrought
in Thy beloved servants in times past. What marvel were it
if I were all inflamed in Thee and failed in myself; sith Thou
art the fire always burning and never failing, the love puri
fying the hearts and lightening the understanding of all
creatures.
17. OF THE BURNING LOVE AND GREAT AFFECTION THAT
WE SHOULD HAVE TO RECEIVE CHRIST.
HI
ITH high devotion and burning love, with all fervour
and affection of the heart, I desire to receive Thee,
Lord, as many Saints and devout persons have desired
The in their Communion, who most specially pleased Thee
206
in the holiness of their life, and were in most burning devo
tion to Thee. O my Lord God, my love eternal, my whole
goodness and felicity without ending, I covet to receive Thee
with as great desire and as due reverence as any holy man
ever did or could do.
And though I be unworthy to have such feeling in devo
tion as they had, yet nevertheless I ofTer to Thee the whole
affection of my heart, as if I alone had all the burning and
flaming desires that they had. And besides that, all that a
meek mind may imagine and desire, I give and offer to Thee
with high reverence and worship, and with inward fervour.
I desire to reserve nothing to myself, but I offer myself and
all mine in sacrifice to Thee freely and liberally. And also
my Lord God, my Creator and Redeemer, I desire to receive
Thee this day with such affection, reverence, laud, and
honour, with such thanks, dignity, and love, and with such
faith, hope, and purity, as Thy most holy and glorious
Mother, the Virgin Mary, desired and received Thee, when
she meekly and devoutly answered the Angel that shewed
her the mystery of the Incarnation, and said: Ecce ancilla
Domini, fiat mihi secundum verbum tuum; that is to say,
Behold the handmaid of the Lord; be it unto me according
to thy word.
And as Thy blessed precursor, Saint John the Baptist, the
most excellent of all Saints, was glad and joyed in great joy
of the Holy Ghost through Thy presence, when he was yet
in his mother's womb; and when after he saw Thee walking
among the people, very meekly and with devout affection
said: The friend of the bridegroom, which standeth and
heareth him, rejoiceth greatly because of the bridegroom's
voice; so covet I to be inflamed in great and holy desires,
and to present myself to Thee with all mine heart.
Also I offer and yield Thee all the lauds, the burning
affections, ecstasies, spiritual illuminations, and heavenly
visions of devout hearts, with all the virtues and praisings
207
done or to be done by any creature in heaven or on earth,
for myself and for all that be committed to my prayer; that
Thou mayest be worthily lauded and glorified for ever.
Accept, O Lord God, my mind and my desires of the
manifold lauds and blessings which, after the multitude of
Thy greatness, are of right to Thee due, more than can be
spoken. All these I yield to Thee every day and every mo
ment; and with all my desire and affection I meekly exhort
and pray all heavenly spirits and faithful people with me to
yield thankings and lauds to Thee.
I beseech Thee that all people, tribes, and tongues may
magnify Thy holy and most sweet Name with great joy
and burning devotion; and that all they who reverentlly
and devoutly minister this most high Sacrament, or with
full faith receive it, may thereby deserve to find before Thee
Thy grace and mercy. And when they have obtained the
devotion and spiritual union with Thee that they desired,
and shall have departed from Thy heavenly table well
comforted and marvellously refreshed, that they will have
me, poor sinner, in their remembrance. Amen.
18. THAT A MAN SHOULD NOT BE A CURIOUS SEARCHER
OF THIS HOLY SACRAMENT, BUT A MEEK FOLLOWER OF
CHRIST, SUBDUING ALWAYS HIS REASON TO FAITH.
/^"^"^lou must beware of a curious and an unprofitable
^ searching of this most profound Sacrament, if thou wilt
f not be drowned in the great depth of doubtfulness, for
he that is the searcher of God's Majesty shall be anon over
whelmed by its glory. God is of my power to work much
more than man may understand; nevertheless, a meek and
humble searching of the Truth, ready always to be taught
and to walk after the teachings of holy Fathers, is sufferable.
Blessed is the simplicity that leaveth the "way of hard
questions, and goeth in the plain and steadfast way of the
208
commandments of God. Many have lost their devotion
because they would search higher things than appertained
to them. Faith and a good life are asked of thee, and not the
highness of understanding, nor the deepness of the mysteries
of God. If thou may not understand nor take such things
as be beneath thee, how mayest thou then comprehend those
things that be above thee? Submit thyself therefore meekly
to God/ and submit also thy reason to Faith, and the light
of knowledge and true understanding shall be given unto
thee, as it shall be most profitable and necessary for thee.
Some be grievously tempted about the Faith and the holy
Sacrament; but this is not to be reputed to them, but rather
to the enemy. Therefore care not for him; dispute not with
thy thoughts, nor answer the doubts that thine enemy shall
lay before thee, but believe the words of God, and believe
His Saints and Prophets, and the wicked enemy shall anon
flee away from thee.
It is ofttimes much profitable that the servant of God
should feel and sustain such doubts; for commonly the
enemy tempteth not unfaithful people and sinners, whom
he has sure possession of, but he tempteth and vexeth in
divers manners faithful and devout persons.
Go therefore with a pure and undoubted Faith, and with
humble reverence proceed to this Sacrament. And whatso
ever thou canst not understand, commit it faithfully to God,
for God will not deceive thee, but he shall be deceived that
trusteth overmuch to himself. God walketh with simple
persons, He openeth Himself and sheweth Himself to meek
persons. He giveth understanding to them who are poor in
spirit, He openeth the wit to pure and clean minds, and
hideth His grace from men curious and proud. Man's reason
is feeble and weak, and anon may be deceived; but Faith
is stable and true, and cannot be deceived.
Therefore all reason and all natural working must follow
Faith without further reasoning; for Faith and Love sur-
209
mount in this most holy and most excellent Sacrament, and
in secret manner work high above all reason.
The eternal God and the Lord of infinite power doth
great things in heaven and on earth, that may not be
searched, for if the works of God could be lightly under
stood by man's reason, they would not be so marvellous and
so inestimable as they be.
HERE ENDETH THE FOURTH BOOK OF THE IMITATION
OF CHRIST, THE WHICH FOURTH BOOK TREATETH MOST
PRINCIPALLY OF THE BLESSED SACRAMENT OF THE ALTAR.
2IO
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